I am the lesse moued with their speaches because it is the custome of lamed creeple men to be mounted vp on horsebacke an euil cause supporteth the own infirmitie by the loude trumpet of rayling wordes yet haue they not cleared to the world that wee maintaine obstinatly any point of doctrine repugnant vnto the articles of true faith and vnto the principall grounds of Christian religion preached by Christ and committed to write by the holy Apostles Let them be as prodigall in their curses as they please crying out against vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answere with simplicitie of a humble mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a thing hanged vp in the Lordes Temple and dedicat to God Haue we not seene with our owne eyes deepe woundes made in the flesh of man that haue beene needled by skilfull Chirurgians and in end cured and healed and the skinne of man cutted in twaine by the sword vnited againe by the needle medicinable plasters That doctrine which endenoureth to needle the wounded world and to vnite it againe vnto that holy doctrine taught by the Apostles and Euangelistes and professed in the first hundreth yeere of our Lord shall we call it hereticall Shall we be so babish that wee cannot discerne the sword from the needle conjunction from separation healing from hurting welfare from woe If we knew Christ Iesus and the power of God working by his word we had not so rashly condemned the trueth of God The Iewes spake as confidently against Christ as euer the Councill of Trent hath spokeÌ„ against vs We hâ—…ue a law according to our lawe hee ought to de because hee made himselfe the Sonne of God Ioh. 19. ver 7 Vnder pretence of zealous keeping of the Law made against blasphemers Leuit 24. 15. they condemned the holy One of God as a blasphemer But his father by loosing the sorowes of death receiuing him into heauen placing him at his owne right hand annulled ipso facto that rash sentence giuen out in earth against the innocent Lamb of God Euen so the Lord in his owne appointed time by receiuing our soules into those celestiall mansions prepared for his owne Saintes shall vndoe the rash decreetes that are giuen out against vs in the earth In all ages this matter hath bene contrauerted and Heretiques haue obstinatly maintained their bad and reprobat opinions and as obstinatly refused the odious and vile name of Heretiques and this question in our dayes is like to a flame of fire which no aboundance of water can sloken The definition of an heresie we haue alreadie set downe in the 3 chap resteth nowe in this treatise to ponder the name it selfe to consider the ground of heresie the propagation and preuailing power of it at sometimes the greater and more preuailing power of the curse of God making heresie in end to wither as the figge tree did that was cursed by Christ And finally to declare what should be the cariage both of Pastours magistrats and people toward Heretiques 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of the Greeke language and very ample in signification for it signifieth a choosing Now it is certaine that it is no fault to a man to take a choise when God doth offer it vnto him as when it was offered to SALOMON to aske what hee liked best he choosed rather to craue wisdome then riches from God 1. Reg. 3. and when DAVID choosed rather to fall into the hands of God then of man 2. Sam. 24 ver 14. DAVID in choosing the pest rather then the sworde or famine tooke a choice which was offered vnto him by God And the pondering of the generalitie of the worde may declare that in things indifferent wherinto God hath granted vnto men a libertie free choice such as eating of flesh or abstinence from it marying or not marying a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON and a man is not to be called an Heretique because he marieth because God hath giuen him libertie to marie or not to marie as a man listeth best prouiding alwayes he seeke counsell of God to dispose him in such indifferent things that way whereby he shall be most meete and able to glorifie God For true it is that the Euangelist writeth No man hath seene God at any time the onely begotten Sonne of God who is in the bosome of his Father he hath reueiled him Ioh. 1 which words plainly doe testifie that in matters of faith God hath not giuen vnto a man a free choice to embrace what opinion he pleaseth but God hath tied bound vs in matters of faith to the mouth of his deare Sonne to the ende we should thinke no other thing of God then Iesus Christ hath reueiled vnto vs. Now anent the ground of heresie I followe the opinion of AVGVSTINE in his booke of exposition of some places of the epistie to the Galathian wherein hee compareth Heretiques to the sonnes of KETVRA whome ABRAHAM maried after the death of SARA Gen. 25. These children were procreated of an old father and of a yong mother euen so Heretiques pretending antiquitie of Scripture but forging vnto them a new yong sense whereinto Scripture was not written they become defenders of a false opinion The words of S. AVGVSTINE are these Ex occasione antiquaeveritatâ—…s in novitio temporalique nati sunt mendacio that is through occasion of antiquitie of the trueth they are borne into the noveltie of a temporall lie so that AVGVSTINE his judgement soundeth to this that Heretiques pretend antiquitie of scripture for their father but they are more like to KETVRA then ABRAHAM following rather the noueltie of error then the antiquitie of veritie In this maner IRENEVS thinkèth that heresies do spring vp of a false vnderstanding of holy Scriptures vsing the comparison of men who breake the golden image of the king after it is molten againe fashion it according to the similitude of a Foxe now it can not be called the kings image any longer albeit it be composed of that selfe same golde whereof the kings image was made euen so when wordes of Scripture are drawen to a new false hereticall sense count that new sense heresie not Scripture Iren adversus Ualent lib. 1. cap. 1. Now these opinions of IRENEVS and AVGVSTINE concerning the originall ground of heresie do well agree with the word of Christ himselfe written in holy Scripture Are ye not therefore deceiued because ye know not the Scriptures neither the power of God Marc 12. 24. The Sadduces knew wel eneugh the wordes of scripture but not the right sense and meaning of them And therfore it is great wisdome to mixe our reading with prayer to the ende that the Lorde who guided the
Malachie who saieth Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the LORD a corrupt thing This grounde being first laide that the principall purpose where â—…t the Prophet aimeth is not vnknowne it is the more eâ—…sie to step toâ—… to the wordes The Prophet bringes in the Lord saying Call vpon mee in the dry of thy trouble c This presupponeth that wee shall bee exercised with manifolde troubles as our maister CHRIST IESUS was crowned with thornes before hee was crowned with glorie yea and that wee shall bee so dashed with the vehement tempest of troubles that except wee bee well taught in the Schoole of GOD wee shall not know what hand to turne vs vnto as the ship-man did who sailed with Jonas euery man prayed to his owne GOD onely Ionas who was taught in the right Schoole directed his prayers to the liuing GOD who made the Heauen the Earth and was heard when he prayed out of the Whales bellie Nowe seeing that GOD inuiteth vs to bee his Disciples and hee will teach vs to whom and in what maner wee should pray in time of our troubles let vs lend our eare to our great School-maister not be ashamed to opeÌ„ our eâ—…re and to bind vp our mouth with silence when the LORD speaketh and count all the speeches of Fathers that repugne vnto this great Oracle of GOD to be like vnto eares of corne withered thinne and blasted with the East wind wherein there is no nourishing food In the second part of this Treatise it is to bee proued that Prayer is a spirituall sacrifice onely to bee offered to GOD and to none other neither in Heauen nor in earth for three principall reasons First in Scripture wee are taught to pray to him onely in whom wee trust and consequently to pray onelie to GOD. The Apostle Paul saith But howe shall they call on him in whom they haue not belâ—…eued Yea and the Prophet Ieremie saith Cursed bee hee that trusteth in man and maketh flesh his ariâ—…e and with-dr weth his heart from the LORD GOD is the just proprietare and owner of our soules for hee hath bought and purchased them with his owne blood and the LORD wil part stakes with no man neither can hee admit a corriual in points of his honour as the naturall mother coulde not abide to see her sonne diuided because hee appertained totally and wholly vnto her selfe so can not GOD abide that his glory be giuen vnto another or yet that any part of that thing that is once dedicated to GOD should bee conuerted to another use In holy Scripture wee reade of three moste abominable Altars to wit of the Aâ—…tar of Damascus and the Altar of Bethel and the Altar at Athens to the vnknowne GOD. The Altar of Damascus was abominable because it was builded to the worship of a false god The Altar of Bethel was abominable because on it the true GOD was worshipped in a forbidden maner And the Altar of Athens to the vnknowne GOD was abominable because they neither knew whom they worshipped nor yet the right maner of his worshipping Therefore in the matter of the worshipping of GOD let vs set our compasse right lest a little aberration procure a great ship-wracke and in the matter of Prayer let vs call vpon him onely in whome wee trust as wee are taught by the holy Apostle And let vs offer spirituall sacrifices acceptable to GOD through IESUS CHRIST The seconde argument whereby I proue that our prayers should bee made onely to GOD is this Wee should pray only to him who is Omnipotent and can support vs in al our distresses ergo wee ought to pray onely to GOD. The antecedent of this argument is euident by the latter part of that short prayer indited by CHRIST to his Disciples For thine is the Kingdome and the Power and the Glory for euer In that short forme of perfect prayer the first words leadeth vs to a consideration of the loue of GOD toward vs who is content to be our Father in IESUS CHRIST In the last wordes his power is described to bee infinite such as becommeth him who is King of Heauen and Earth who like as hee hath made all thinges so likewise hath hee an absolute Souereignitie ouer all thinges both in Heauen and in Earth Now that Omnipotencie is an attribute onely belonging to the diuine nature the very Gentiles could not denie it who attributed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onlie to God And it is certaine that all the Angels of Heauen could not haue supported the disasterous estate of man after his fall if God himselfe had not put hande to worke who onely knew the way howe his justice and mercy coulde kisse one another in the person of the Mediator Therefore seeing God onely is Omnipotent and none but hee what fooles are wee to put our trust vnder the shadow of the bramble as the Sichemites did and not to dwell in the secrete of the moste High and abide in the shadow of the Almightie I doe no wrong to the Angels in Heauen when I compare them to brambles in comparison of the eternall God their power is finite and bounded thâ—…ir prouident care ouer vs hath a beginning namely the time of their employment whereinto GOD appointed them to attend vpon vs but the power of GOD is infinite in his prouident care he appointed a kingdome for vs before the foundation of the worlde was laide Let vs therefore trust vnder this shadow of the Almighty and call vpon him in whom we trust Thirdly it may bee proued that wee should pray to GOD onely and to none other because their is neither commandemeÌ„t nor example nor promise to be heard in Scripture except that prayers bee made to the Creator onely and not vnto the creatures of GOD. And in this argument I find that some learned Papists giue ouer reasoning in the contrary and they render reasons wherefore there is no example in the old or new Testament of Inuocation of Saints namely this that in the old Testament the-Patriarchs and Prophets who departed this life went not presently to Heauen and had not the fruition of the presence of GOD incontinent but they went to Limbus patrum where their soules remained vntill CHRIST died and arose againe from death and then hee carried their soules to Heauen And this is the cause say they wherefore there is no example found in the old Testament of Inuocation of Saintes Likewise they say concerning the new Testament that if the Apostles had set downe any precept concerning Inuocation of Saintes it woulde haue seemed vnto the people that they were desirous that this honour should bee done vnto themselues after their death These are the foolish conjectures of Eccius Neuertheles the places that Papists cite out of Scripture to proue inuocation of Saints declare with what
of Constantinople left his charge entred into a Monastrie and lamented that he had consented to the abolishing of Images Gregorius B of Neocesarea one of the chiefe disallowers of Images in the Councill holden at Constantinople gaue in his supplicant bill in the second Councill of Nice confessed his error and subscribed to the decreet of that vnhappie Councill by whose example the bishops of Nice Hierapolis of the Isles of Rhodes and Carpathus were mooued to doe the like Let this bee a warning to them who are in eminent places that they fall not from the trueth of GOD lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vs from defection to whome bee praise and glory for euer AMEN A TREATISE Of Satisfaction and Indulgences SATISFACTION of olde was publicke repentance made for grieuous faultes such as murther adulterie apostasie And this publicke humiliation made in sight of the people with fasting teares basenesse of apparrell and such other tokens of an humbled minde with a sense of sorrow for by-past offences it was called satisfactio as Augustine writeth quia satisfiebat Ecclesiâ—… that is because the Church was satisfied yea and the slander was remooued This humiliation foresaide in the Greeke Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a punishment because it was inflicted as a punishment in Church discipline to terrifie others from committing the like offences Now seeing this Ecclesiasticall discipline was very rigorous and indured many yeeres as the Canons of Councils clearely declare It pleased the Church vpon weightie considerations to relent somewhat of the severitie of the first prescribed discipline yea and the people ofâ—… times intreated the Pastor by earnest requests that the time of publicke repentance might be shortned because they saw great tokeâ—…s of vnfained repentance in the offender This dispensation with the rigour of olde discipline was called indulgentia but in Poperie which was beginning in this Centurie to haue great vpper hand the abuse of these two words hath vtterly vndone the ancient puritie of religion and discipline The word satisfaction which of old was referred to the people now in Poperie is referred to God in this maner They teach the people that the sinnes committed before Baptisme are abolished in Baptisme but sinnes committed after Baptisme wee must obteine pardon for them by our own satisfactions namely by fasting praying almesdeedes pilgrimages and such other workes done by our selues And to maâ—…e this doctrine the more plausible vnto the people they bring in the similitude of a man sailing in a ship if he fall out of it into the sea the ship say they goeth away without recouerie and incace he find not another vessell to support his distressed estate and to bring him to land he must needes perish and drowne euen so say they if after baptisme we commit any transgression we must either be supported by our owne satisfactions els wee must perish in our sinnes No similitude can be more repugnant to Scripture than this For albeit there bee many vessels whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation but â—…ee are saued onely by our spirituall Baptisme whereby the filth of our soules is washen away in the blood of Christ. And like as God commanded not NOE to make two arkes but one alanerly for the safetie of a fewe so hath GOD appointed only one way for safetie of our soales so that if wee sinne after Baptisme wee must haue refuge to the sweete promises of remissiion of sinnes made to vs in Baptisme In what sense indulgentia was taken of old I haue already declared In the Romane Church Indulgences and Pardones are a dispensation of the merites of Christ and his Saintes to the vtilitie of sinners This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome and that his treasures can keepe them Concerning the merites of CHRIST they say that there was such precious vertue in his blood that one droppe of it was sufficient to redeâ—…me all the world now say they what shall become of all the rest of his blood which he shed in great abundance shall all this precious blood be lost and where can it be better kept than in the treasures of CHRISTS Vicar to be dispensated to the vtilitie of sinners when need requireth To this vaine assertion of Papistes I answere that the LORD neuer dealt sparingly neither with our bodies nor soules The LORD hath prouided greater abundance of aire for the refreshment of our bodies than all the breathing senses of men and beasts is able to draw in The LORD rained downe MANNA from heauen in greater plentie than might haue sufficed the people of the Iewes in the wildernesse euen so when the LORD is content to shed great abundance of his precious blood he hath done it to set foorth the great riches of his mercie toward our soules but not to make a mortall man a dispensator of one drop of his blessed blood Nothing is more repugnant to holy Scripture conteined in the old and new Testament than this that the dispensation and application of Christs blood should be committed vnto a mortall man In the old Testament the high Priest who entred once in the yeere into the moste holy place sprinckled the blood of the sacrifice with his own fingers vpon the Arke euen so the blood of the euerlasting Couenant which Christ caried vp to heauen is sprinckled on the Saints of God on the earth but by whom only by the fingers of our high Priest the Lord Iesus In the new Testament wee see that albeit many things were committed to the dispensation of the holy Apostles yet some things were reserued to the Lords owne dispensation allanerly Christ gaue power to his disciples to wish peace to euery house which receiued them but the dispensation and application of this peace Christ reserued vnto himselfe because hee alone and not his disciples knew who was the true Childe of peace In like manner power of preaching the Gospel was committed to the Apostles but the conferring of the gift of faith which is wrought by hearing belongeth onely to CHRISTS euen so the preaching of saluation by the merites of CHRISTES blood is committed to many but the application of that precious blood to the safetie of our soules is onely proper to Christ himselfe who shed that blessed blood for our saluation The merites of the Saintes also that is the workes of supererogation are thought to enter into the Popes treasurie and to be at his dispensation Of this we haue spoken somewhat alreadie But what presumption is this that they dare mixe together the blood of the Saints and Christs blood and the merits of Saintes with the merite of Christ and cast all in ore heape and treasure The verses of Praxilla
his treasures can keepe them Concerning the merites of CHRIST they say that there was such precious vertue in his blood that one droppe of it was sufficient to redeeme all the world now say they what shall become of all the rest of his blood which he shâ—…d in great abundance shall all this precious blood be lost and where can it be better kept than in the treasures of CHRISTS Vicar to be dispensated to the vtilitie of sinners when need requireth To this vaine assertion of Papistes I answere that the LORD nâ—…uer dealt sparingly neither with our bodies nor soules The LORD hath prouided greater abundance of aire for the refreshment of our bodies than all the breathing senses of men and beasts is able to draw in The LORD rained downe MANNA from heauen in greater plentie than might haue sufficed the people of the Ieweâ—… in the wildernesse euen so when the LORD is content to shed grâ—…at abundance of his precious blood he hath done it to set foorth the great riches of his mercie toward our soules but not to make a mortall man a dispensator of one drop of his blessed blood The chiefe questions betwixt vs the Romane Church anent Originall sinne are two First whether or no concupiscence which remaineth in the godly after their baptisme be in a proper acception called sinne or not for the Romane Church saith that it is called sinne by the Apostle because it came of sinne and it tendeth to sinne but not because it is sinne is a proper acception And the Council of Trent pronounceth an anathema against them who thinke otherwise than they haue determined The second controuersie is whether or no the naturall concupiscence mouing vs to euill can be called a sinne before wee giue the consent of our mind to it The Romane Church thinketh it no sinne vntill we yeeld the consent of our hearts vnto it The third question anent sinnes coÌ„mitted before after baptisme what way they are remitted because this question pertaineth more properly to another treatise I shal oueâ—…passe it at this time Now anent the first question I affirme that the Apostle Paul when he calleth concupiscence sin hee calleth it sin in a proper acception of the word sin Many names are giuen to sin in Scripture which expresseth what it is properly but especially these 3. names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a transgression of the Law as the Apostle manifestlly witnesseth when he sayeth I had not knowne lust except the Law had saide Thou shalt not lust therefore concupiscence is sinne in a proper acception In like manner concupiscence or originall sinne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aberration to wit from the Lawe and Commandement of GOD and in exprâ—…sse wordes the Apostle speaking of Originall sinne sayeth Wherefore as by one man sinne entered into the worlde and death by sinne and so death went ouer all men forasmuch as all men haue sinned c. In this place concupiscence is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aberration from the Commandement of GOD and consequently a sinne in a proper acception of the worde sinne Remember also that the Apostle is speaking of all men yea and of himselfe also in the estate whereinto hee was presently when he wrote this epistle that is after he was baptized Then let vs marke the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a snappering and a falling to wit from the Lawe and Commandement of GOD and this word also is attributed vnto Originall sinne in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through the offence of one man many bee dead so that all these three wordes concurring in one doe declare that concupiscence euen after baptisme in a proper sense is sin because it is a breaking of the Lawe an aberration from the Lawe and a falling from the Lawe Nowe the curses of the Councill of Trent which they cast out so prodigally against vs are not worthie one figge because they are not grounded in reason but are expresly repugnant to the written worde of GOD. The second question is this whether or no is concupiscence a sinne before we yeeld the consent of our heart vnto it To this I answere that if they vnderstood by concupiscence a bad inclination it is sinne euen in infants who doe not knowe what it is to consent either to good or euill but if they meane of the first motion or cogitation of sinne presented vnto the soule apparently this question belongeth rather to actuall than to originall sinne but whether it belongeth to the root of sinne or to the branches of sinne I shall produce three reasons wherfore the first motion of sinne is sinne euen before we yeeld vnto it the consent of our heart First because a consent is an indifferent thing called good or euill according to the nature of that thing whereunto we giue our consent and consequently the consent is euill because that motion of sinne whereunto wee consented was euill and if it had not beene euill in it selfe the consent of our heart giuen vnto it had neuer beene called euill Secondly Fathers from whome Papistes haue learned this Theologie that in them who are regenerated concupiscence is not to bee counted a sinne vntill a man giue the consent of his heart vnto it these same Fathers I say after they had pierced deeper into this question they corrected themselues as clearely appeareth by the wordes of Augustine against Iulâ—…anus a Pelagian saying Desiderium mali malum est etiamsi ci non consentiatur donec co perveniamus ubi nec habeatur that is the desire of euill is euill albeit consent be not giuen vnto it vntill wee attaine vnto that estate whereinto we shall be free of it Thirdly the Apostle IAMES when he damneth actuall sin he agreageth it by three circumstances to wit by the conception of it the birth of it and the punishment of it the conception of it is by concupiscence and this the Apostle setteth downe as the first circumstance of the amplification of sinne and not as a thing indifferent vntill wee giue consent vnto it how beit it is true that actuall sinne is not committed vntill consent be giuen to concupiscence yet in it selfe it is a sinne and the conception and root of sinne as the Apostle speaketh It is no point of wisdome to extenuate or to obscure and hide our sinnes for GOD can set them all in order before our face as the psalmist speaketh and if this bee all the gaine and aduantage wee haue by denying and obscuring a part of our sinnes it were better to lay all open before the great Phisitian of our soules to the end that in due time we may be cured by his medicinall plasters Augustine maketh rehearsall of three medicinall cures against concupiscence in these wordes In corpore mortis
high Bishop and great Sheepheard of our soules only remaine with Christ who is only worthie of such high dignitie For like as many comforters came out of Hierusalem to comfort the two sisters Martha and Marie who lamented for the death of their brother Lazarus yet there was but onely one great comforter to wit Iesus Christ who could raise Lazarus out of the graue restore him to life again Euen so there are many bishops but there is only one great and vniuersall Bishop who can conferre eternall life to all that beleeue in him Let this royall garment bee laide vp in the Kinges wardrope and let none other man honour his owne bodie with it Let this oyle of consecration be kept in the Lords Sanctuary and let not the flesh of a stranger be annointed with it Let this inaccessible dignitie remaine as a fixed starre in heauen wherevnto no mortall man can reach his hand Let the death resurrection ascension and glorious sitting of Christ in heauen at the right hand of his Father budding foorth better fruite than the rodde of Aaron did testifie that this honour of the great Bishop of our soules belongeth only to Christ And finally Let him who onely is called the King of kinges the Lord of lordes the Prince of Prophets bee counted also the Bishop of all bishops who is worthie to be glorified for euer AMEN Vpon the necke of this Treatise if the next Treatise coÌ„cerning the Antichrist be subjoyned let no man maruell For in my opinion when the Popes hyrelinges cast themselues downe at his feete they testifie that they will bee subject vnto him as to the only Vicare of Christ vpon earth as to the Uniuersall bishop of the Church as to him that cannot erre in the Decrees of Doctrine concerning Faith and finallie as to whome onely it is lawfull as he listeth himselfe to determine of Religion and Christian Discipline So that these outwarde submissions of the bodie doe then appertaine to Idolatry when they are testimonies that the minde attributeth more vnto a creature than is meete But the miserie of all miseries is this that as it were by hereditarie succession euerie man who is seated in the chaire of Rome shall also haue right to gouerne the affaires of the whole Church how beit they bee not good common Christians let bee good Bishops and by the testimonie of their owne writers they be ambitious auaritious contentious and libidinous monsters Surelie before wee should conferre the glorie of CHRIST to such vile persons it were better that men should sacrifice their life for the honour of CHRIST For euen the LACEDEMONIANS when they were commanded to render their children answered to the MACEDONIANS Si grauiora morte imperatis mori volumus that is If yee commaunde thinges more grieuous than death wee will choose rather to die to wit than to obey such commaundementes And the verie Asse of Balaam is set downe vnto vs as an example of striuing against the vnlawfull commaundementes of vnlawfull prelates because the sword of the Angell of GOD is more terrible than the staffe of Balaam And albeit with Balaams Asse wee were thrise beaten with the staffe yet it is better to remember the by-past euilles which wee haue suffered than with the rich glutton to bee tormented not onelie with the sense of present paine but also with the remembrance of by-past pleasures which wee haue moste vnrighteously abused The Romane Church after the six hundreth yeere of our Lord had the wisedome of dogs who are wiser in senting than in barking for they knew that ambition was ambition and that verie fewe climbed vp to the papale dignitie by vertue but rather by procuration friendship bribes and other vnlawfull meanes but fewe durst barke against their doinges as dogges will not barke against men with whome they are familarly acquainted yea and men whome neceslitie of the extraordinary lewde conuersatioÌ„ of Pâ—…pes compelled at some times to barke Onuphrius the Aduocate of all cuill causes is ready with snurling words to reproue the reprehenders of them and by impudent deniall of the veritie of the historie to blind-folde the eyes of the simple and ignorant Reader Nowe is the way of righteousnesse made rough and difficill and the broad way is smoothe and easie and many walke therein But whensoeuer it pleaseth God to exercise the faith of his Saincts with difficill times it is not to mooue them to forsake a good course but rather to be well shod with the preparation of the Gospell of peace Indeede incase the course of vngodlinesse be made rough and difficill then the Lord hath set thorny hedges in our way to the ende that wee may repâ—…nt and returne to our owne husband againe from whom we haue wandered And happie is he who can discerne the way and the cause wherefore the Lord hath made it either rough or smoothe Now is the time come wherein Church-men are become like vnto carnall Iewes who loathed MANNA and the waters of the spirituall Rocke and the cloude of God and the holy Tabernacle yea and the flesh-pots of Aegypt are laide in ballance with all the treasures of the goodnesse of God bestowed vpon a carnall people Euen so Church-men at Rome after the sixe hundreth yeere of our Lord began to loathe the humilitie of Christ the patient suffering of the Apostles the riches of faith and other spirituall treasures which were the glorious ornamentes of the Primitiue Church whereunto are preferred the riches and honours of this world justly called by Nazianzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Precious dungue IN the second head of this TREATISE it followeth to be declared that the bishops of Rome sought this dignitie of Papal supremacie vnhonestly and vsed it tyrannously and impiouslie after they had obtained it Concerning the seeking of it Philip Morney that Phoenix of FRANCE from whom I am not a shamed to borrow many things in this TREATISE hee prooueth by the testimonies of Paulus Diaconus Freculfus Regino Anastatius Hermannus Contractus Marianus Scotus Sabellicus Blondus Pomponius Laetus Platina Author compilationis Chronologicae and Otho Episcopus Frisingensis that Bonifacius the third begged at the handes of the Emperour Phocas that the Church of Rome should be called the head of all other Churches Hee who sought this supremacie was a flatterer hee at whose handes it was sought was a traitor a parricide and the vile excrement of all gouernours and the time wherein he sought it was at that time wherein the wordes of Gregorie the first vttered against Ioannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop of Constantinople were in recent remembrance to wit That whosoeuer did vsurpe such a magnificke stile to be called Uniuersall Bishop hee was the fore-runner of the Antichrist But seeing the time was nowe come wherein the purpurate Harlot was to sit vpon the Citie of seuen Mountaines in her first entrie she laieth aside all shamefastnesse and modestie she wipeth her mouth
A SHORT COMPEND OF THE HISTORIE OF THE FIRST TEN PERSECVTIONS MOVED AGAINST CHRISTIANS DIVIDED INTO III. CENTVRIES WHEREVNTO ARE ADded in the end of euery Centurie treatises arising vpon occasion offered in the historie clearely declaring the noveltie of Popish Religion and that it neither flowed from the mouthes of Christs holy Apostles neither was it confirmed by the blood of the holy Martyrs who died in these ten persecutions IEREM 6. ver 16. Thus saith the Lord Stand in the wayes and behold and aske of the old way which is the good way and walke therein and ye shall find rest vnto your soules but they said we will not walke therein LVC. 10. ver 42. Marie hath chosen the good part which shall not be taken away from her EDINBVRGH Printed by Andro Hart and are to be solde at his shop on the North side of the high streete a litle beneath the Crosse ANNO DOM. 16. 13. TO THE MOST NOBLE VERtuous and elect Ladie MARIE Countesse of Mar wisheth Grace Mercie and eternall Felicitie IT hath pleased God most noble and elect Ladie to prolong my life these yeeres bypast vnder many infirmities of a dayly decaying tabernacle yet my good God hath not left me destitute of comfort to the end I might fulfil my course with joy One of my chiefe comforts vnder God was your La. reuerent hearing and faithfull practising of the worde of God I delited to see that thing begun in earth which shal be perfited in heauen The glorified Saintes in heauen they cast down their crownes at the feete of the Lambe who sits vpon the Throne When noble persons in earth humblie kisses the feete of the Son of God beares ' his light burden and submittes themselues vnto his easie yoke then some resemblance of the heauen is found in the earth The rarer this vertue is the more I reverenced it in your La person and the oftener I commended your noble houshold to God and to the worde of his grace which is able to build further and to giue you an inheritance among all them which are sanctified The Queene of Adiabene HELENE when she left her owne countrie and came to dwell at Ierusalem she filled the bellies of the poore with the cornes of Egypt and the fruits of Cyprus forit was a yeere of vniuersal famine and spared for no cost to doe good to the Saincts that were in Ierusalem therefore her name is vntill this day in reuerent remembrance And in our dayes honorable Ladies who refreshes the barren soules of ignorant people in this land with examples of humilitie modestie godlinesse and all other Christian vertues many generations after vs shall call them blessed The Lord in mercie augment the number of honorable persons who rejoyce to goe vnto the house of the Lord. These are the toppes of the mountaines which beeing once free and not couered with ouerflowing waters it is a comfortable presage that the great flood that drowned the world shall be abated These are the Minerals of gold and siluer which are not easily found out but after they are discouered they replenish the land with infinit treasures of riches The Prophet ZACHARIE when he saw in that celestiall vision IEHOSHVA his body honoured with change of apparell wished also the Diademe to be set vpon his heade but if he had seene the Diademe set vpon his head and the body lapped vp with ragges of vile apparel hee had wished the body also to be honoured with ornaments proportionallie agreeing to the heade It hath pleased the wisedome of our God in this part of the countrie whereinto I dwell first to decke with glorious ornaments the head the Lord in mercie cloth the body also with change of rayment to the end that Satan that vigilant enemie who delighteth in the filthie ragges of our beggerly apparel may be grieued for our change from worse to better I speake the truth in Christ I lie not my conscience bearing me witnesse that it is lawfull to me toreuerence the image of Christ where euer I see it clearely shining either in rich or in poore And so much the more because it was my lot to conferre with many persons of a contrarie religion whom I found to be like reprobat siluer fra whō the drosse could not be separated What is next If they will harden their heartes against the truth of God then let the dead burie their dead but let the noble house of Mar follow Christ. Receiue from my hands Madam this short cōpend of the ten first great persecutions with certaine treatises added to the compend of the historie and be not afraid to follow the religion and faith of the Apostles and Euangelists because their eares heard the words of the great shepheard of our soules their eyes saw God manifested in the flesh they were chosen to be faithful witnesses to the world of the doings sufferings and doctrine of Christ the holy Ghost was sent to teach them in all trueth Here we may rest vpon a sure foundation against the which the gates of hell cannot preuaile Next to the Apostles their true successours are to be had in reuerent regard who sealed vp that faith which they receiued from the Apostles with riuers of blood for the space of three hundreth yeeres To this antiquitie of Apostolicke doctrine let vs firmely adhere This is the clearest mirrour whereinto the precepts of wholesome doctrine are contained After the holy Apostles had finished their course the disciples of the Apostles were worthie men yet not like vnto the Apostles who had bene both called taught immediatly by Christ. If any doūg was in their sacrifices it was couered by the glory of their sufferings the fire wherwith they were burnt the water wherinto they were drouned the aire wherinto their bodies were hanged vp the mountaines wildernes through which they wandered the darke prisons whereinto they were enclosed as people vnworthie of libertie whom notwithstanding the Son of God had made sree and they were free indeede Yea all the verie elements the light of Heauen wherefra by most vnrighteous violence the righteous heires of heauen were excluded all these I say were witnesses of their glorious sufferings Vnder pretence of climming to this antiquitie the Papists would cloacke the turpitude of their new found doctrine So did the Hagarenes boldly vsurpe the name of Saracenes yet they were but the brood that spran◅s out of the bellie of HAGAR the handmaid of SARAH And the Priests boy in the daies of ELI came vnto the Caldron while the flesh of the peace offering was seithing and thrust in his flesh-hooke all that the flesh-hooke brought vp the Priest tooke for himselfe This thing was done by violence but the Priest had not just right to euerie piece of the sacrifice that the flesh-hooke brought vp The Romaine Church in our dayes hath borrowed the flesh-hooke of the Priestes boy and violently arrogates vnto themselues the faithfull keeping
to death Ioseph antiq lib. 20. cap. 8. EVSEBIVS writeth that he was thrown down froÌ„ the pinacle of the Temple Euseb. eccl histlib 2. cap. 23. This crueltie of ANANVS albeit it displeased both king AGRIPPA and ALBINVS the deputie of the Romaines the people of Ierusalem yet wicked men are wiser in their owne generation then the children of light ANANVS sawe that if he had lingred vntill the Romaine Deputie had arriued he could not haue procured the death of a man counted so just and so welbeloued of the people as the Apostle IAMES was It is to be marked that EVSEBIV in the forementioned place describeth the martyrdome of IAMES surnamed IVSTVS before the edict of the persecution of NERO after which followed the martyrdome of PETER and PAVL in the 12. yeere of NERO his reigne Epiphan contrahares neuerthelesse the Romaine Church had forged epistles decretall whereinto CLEMENS Bishoppe of Rome writeth to IAMES surnamed IVSTVS after the death of PETER What credite these decretall epistles deserue it shall bee declared hereafter Godwilling But FLORVS who succeeded to ALBINVS was an avaritious and cruell man he exhausted the treasure that was in the Temple and tooke out of it sixteene talents of siluer And when the lewes at Ierusalem murmured against him hee came to the towne in great wrath and permitted the souldiers to slay and to spoyle the citizens of Ierusalem at their pleasure Likewise he afflicted with vnaccustomed crueltie men of noble birth by scourging crucifying them Ioseph de bello Iudaico lib. 2. cap 25. This was the ground of the warre betweene the Romanes and the Jewes wherin Ierusalem came to that lamentable ruine foretold by our Sauiour Christ Mat 24. Nowe to returne to the Emperour himselfe and forme of his death After he had reigned 13. yeeres and eight monethes the Senate of Rome proclaimed him to bee an enemie to mankinde and condemned him to be whipped with wands to the death to be harled through the citie For feare of which punishment he was forced to flie and by slaying of himselfe made an end of his most wretched life Iustin. Uespasian AFter NERO OTTO VITELLIVS and GALBA contended for the empire and were all hastely cut off and made out of the way and FLAVIANVS VESPASIAN was chosen Emperour by the Romaine armie he reigned 10. yeeres Bucol Index Chron. The nation of the Iewes at this time for the most parte was giuen ouer into a reprobate minde according as it was foretolde by the Prophet ZACHARIE Then saide I I will not feede you that that dieth let it die and that that perisheth let it perish and let the remnant euery one eate the flesh of his neighbour Zach. 11. 9. Like as the intollerable crueltle of FLORVS had irritat the nation of the lewes euen so on the other side the vnsupportable obstinacie of the Iewes had incensed the wrath of the Rom. unes against them They were now become so head-strong that they rejected the sacrifice that was wont to bee offered for CAESAR Ioseph de bello Iudsico lib. 2. cap. 30. The calamitie of the Iewes who dwelt in Alexandria and in Damascus was but the beginning of sorrowes fiftie thousand Iewes were slaine in Alexandria ten thousand in Damascus Ioseph debel Iud. lib. 2. cap. 36 41. Besides this many signes wonders both in heauen and earth did proclaime their future desolation and destruction A Comet was seene in heauen hanging ouer the towne of Ierusalem for the space of a yeere and hauing the similitude of a sword in the Temple at the mid time of the night a cleare light was sene shining round about the Altar in brightnesse not vnlike vnto the light of the day and the great brasen port of the Temple opened of the owne accord about the sixt houre of the night chariots of fire were seene compassing townes and a voyce was heard in the sanctuarie warning to flit and to transport with many other feareful signes and wonders Ioseph de bello Iud. lib 6 cap. 31. But a people senslesse whose eyes were dimme whose eares were dull of hearing whose heart was fatte and locked vp by Satan in infidelitie they could take no warning of the wrath to come because the Lord was minded to destroy them FLA. VESPASIAN and his sonne TITVS VESPASIAN leading an armie of threscore thousand armed men from Ptolemaida besieged the townes of Galile and Trachonitis so many as would not willingly be subject to the Romanes the townes of Gadara Tiberias Iotopata Tarithea Gamala all these were brought vnder the renerence of VESPASIAN and IOSEPHVS who had beene lurking in a caue after the towne of Iotopata was conquessed was taken aliue and kept in bands by the Romanes he foretolde that VESPASIAN should bee Emperour and saluted him CAESAR and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while NERO was yet aliue de bâ—…llo Iud. lib. 3. cap. 27. When this prophecie came to passe indeede and hee was chosen to bee Emperour hee sent for IOSEPHVS and commanded that hee should be loosed from bands but TITVS his sonne thought more expedient that his bands should be cut off from him rather then loosed to the end he might be counted a worthy man who neuer deseuned captiuitie nor bands de bello Iud. lib. 4. cap. 39. FLAVIVS VESPASIAN returned to Rome and left behind him his sonne TITVS to sub due the Iewes to besiedge the towne of Ierusâ—…lem but the Christians who dwelt at Ierusalem were warned by God to depart out of the towne of Ierusalem so they left it and dwelt beyond Iordan in a towne of Decapolis called Pella Euseb eccles hist lib. 3. cap. 5. Separation of the corne from the chaffe goeth before the vnquenchable fire wherewith the chaffe shall be burnt TITVS began to besiege Ierusalem in the first yeere of the reigne of his father at the time when the people were gathered to celebrate the feast of the Passeouer Euseb. lib. 3. cap 7. The terrour of the sworde of the Romaines without the feare of mercilesse brigands within in the bowels of the towne preuailing the flewere of the dead wanting the honour of burial infecting the aire and devouring the liuing with contagious sickenesse theviolent plague offamine breaking asunder the bands of Nature and constraining women to eate the birth of their owne bellies Ioseph de bello Iud. lib. 6. cap. 21. AH these calamities seased vpon them at once in the just judgement of God They despised the father of eternitie and the Prince of peace saide to PILAT. We haue no King but CAESAR Ioh 19. 15. now they find that the mercies of CAESAR were cruell his sonne TITVS who was commended in all mens mouths as meeke merciful liberal and eloquent and was called amor delitiae humani generis that is the loue and most daintie thing of all mankinde yet God made him a terrible scourge to the nation of the Iewes who forsooke the Lord Iesus and preferred CAESAR
lifted vp against him for the litle stone hewed out of the rocke without hands it dashed in pieces and bruised into powder the golde siluer brasse and Iron of the hudge and terrible image set against it Daniel 2. euen so the veritie wherof Christ is the author is like vnto himselfe in outward appearance weake but in operation strong and mightie defacing and abolishing all the apparent pompe glory and power of the lie To this well agreeth the ruine and ignominious fall of DAGON to the very breaking of his necke and palmes of his hands 1. Sam 5. In the third roome consider what reuerence loue and honour we ought to carie to this ancient veritie after it be manifested vnto vs. Bee not like the babes of Alexandria in the dayes of PTOLEMEVS PHILOPATER when the maine huge and great ancre of the ship Thalmegos was laide out vpon the shore the children did ride on the stalke and crept through the ring of the ancre as it had beene made for the pastime of children but wise ship-men knewe it was appointed for a better vse namely to stable and make sure that great vessel in time of great and tempestuous stormes euen so when wee haue found the ancient veritic of God let vs carie a great reuerence to it as vnto the holy and sacred ancre fashioned by God to stablish our soules that no tempest of false doctrine or cruell perfecution make vs to shrinke from that ancient veritie of the Almightie Moreouer consider what commandement is giuen from God euen concerning hoare headed men Leuit. 19. ver 32. to whome we are commanded to rise and to honour their countenance but greater reuerence is to be caried toward the hoare-headed veritie for the commandement giuen concerning ancient men sustaineth some exceptions The soueraigne King of a nation and his honourable counsellers for the eminencie of their places will not arise to honour ancient men but ancient men rather arise to honour them as IACOB arose sat in the bed because his infirmitie could not permit him to rise and stand on his feete to doe honour vnto IOSEPH Gen. 48. ver 2 But as concerning the ancient veritie of God it should be honoured of al men without exception EGLON King of Moab arose out of his chaire when EHVD said vnto him that he had a message vnto him from God Iudg. 3. ver 20. and BALAAM vttering his propheticall reuelation saith Rise Balak and heare and take heede vnto me thou sonne of Zippor Numb 23. ver 22. With reuerence should be joyned an ardent loue and constant following of the ancient trueth vnto the end following the worthy example of godly IOSIAS who despised not the holy booke of the Couenant of God because it had beene long misregarded despised vnreade and far lesse expounded vnto the people in the dayes of his father AMON and of his goodsire MANASSE for the booke of the Lordes Couenant all this while lay in an obscure corner of the Temple neglected and couered with dust yet when it was drawen out of the dust and presented vnto the King hee receiued it reuerently hee loued it ardently and followed this holy Couenant euen vnto the daye of his death so ought wee to loue the ancient veritie of God at all times but specially when it is despised and misregarded by men as IOSIAS did 2. King 22. The loue of the natural mother when she pleaded before SALOMON for the liuing child was not abated but rather inflammed increased by the apparent danger of her child 1. King 22. And that which is more admirable the loue that IEZABEL caried toward the idolatrous seruice of BAAL was not quenched by all these dashes that BAALS seruice got from heauen aboue and in the earth beneath The fire that came miraculously from heauen witnessed the falsh oode of the worship of BAAL and the couenant made betweene HELIAS and the priestes of BAAL with aduise of the King and whole body of the people whereinto the priestes of BAAL with shame skaith and vnspeakable disgrace succumbed 1. King 18. Yet all this I say quenched not the fond loue that IEZABEL caried to that idolatrous worship as appeareth 1. King 19. where shee bindeth her selfe with an oath to pursue HELIAS to the death Should we not then be ashamed to carie lesse loue to the veritie of God which bringeth rest vnto our soules then this woman did to a false worship which led her soule headlong to perdition As touching Antiquitie of errour it is to be marked that whatsoeuer honour antiquitie addeth vnto the veritie the like dishonour rebuke and shame it heapeth vpon the errour For Satan himselfe who is the author of all errours when he is called metaphorically a serpent hee is thereby rebuked but when hee is called an olde serpent Apocal. 12. ver 9 hee is more mightily rebuked euen so when antiquitie is joyned with errour then errour is not graced but utterly disgraced as who would say this woman is an olde harlot or this man is an olde foole or this canker or rottennesse in the flesh is an old feaster all these are reprochful speeches pointing out the maladie of an vnsupportable euil So the paines that are taken in our daies to proue error to be an old thing is al takeÌ„ in vaine for by so doing they only discouer the turpitude shame of the error The Grecians bragged much of antiquity so do the Papists But the Chaldeans Egyptians Phenicians to whoÌ„ antiquitie was better known said no lesse confidently then truely of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat in Timeo Theodo serns 1. de fide The like I say of the Papists who brag of antiquitie more then of any other thing that in such heads of doctrin wherin they differ from vs they are not so much as countenanced by antiquitie As touching their foolish questions demanding of vs where was our Church 600 yeeres before our time I answere by two other questions First Where was their church 1600 yeres ago that is WheÌ„ the Apostles called by Christ immediatly were dispensators of the Gospell to the world where was there a Church saying Masses worshipping images beleeuing Purgatorie They will answere that the Apostle PAVL himselfe said Masse at Rome In testimonie whereof they keepe vntil this day amongst their reliques that table or altar whereupon the Apostle PAVL said Masse at Rome But I will replye that Poperie is a kingdome of lies For the Apostle in his epistle to the Hebâ—…wes setteth down these two things as flat opposit the one to the other a sacrifice propitiatorie and vnbloodie saying Without shedding of blood there is noremission Heb. 9. ver 22. But the Papists will confidently affirme that the Masse that PAVL said at Rome was propitiatorium sacrificium and incruenta hostia that is to say a propitiatorie vnbloodie sacrifice which is vnpossible and repugnant vnto his owne doctrine Secondly I demand of them another question anent
similitude In like maner to represent the plenitude of his wisdome the vnspeakable goodnesse and vnresistable power of Christ this similitude is brought in Hee is a stone cut out of a rocke without hands Dan. 2. ver 34. Here is his natiuitie represented His sufferings by the similitude of a carued stone Zach. 3. ver 9. His latter judgement by the similitude of a stone that falleth vpon a man and grindeth him to powder the fulnesse of wisdome and vnderstanding in Christ by a stone full of eyes Zach. 3. ver 9. His power by a stone smiting the feet of the great image and destroying all the glory of it And finally his vnspeakable goodnesse by the similitude of a corner stone and of a stone that is a sure foundation The second comfort contained in this description is this that Christ is a precious stone a corner stone a sure foundation Wherefore Christ is called an elect or tried stone we shall heare Godwilling hereafter in the description that the Apostle PETER maketh of this same stone Now Christ is not like vnto the stones of other buildings more different one from another in place then in nature for the stone in the foundation is but a senslesse stone as wel as the stone of the wall that is builded vpon it And it is possible that if the house building be casten downe that some of the stones that were in the wall be laide in the foundation and some againe that were in the foundation be laide in the wall whereupon ariseth this vicissitude that the stone sometime sustained nowe sustaineth and by the contrarie the stone now sustaining sometime was sustained But Christ Iesus is a precious stone sustaining vs at al times and neuer sustained by vs partaker of our nature but not of our sinnes in many things like but in infinit things vnlike vnto vs holy blamelesse vndefiled separat from sinners and made higher then the heauens Heb. 7. And in this also that he is a corner stone hee hath a prerogatiue aboue all other corner stones for other corner stones joyne wals together that are not far distant one from another such as the side-wall and the gauell of an house but Christ hath joyned Iewes and Gentiles together so infinitly separate one from another that none could vnite them but Christ alanerly For who could cast downe the partition wall and abolish the lawe of ceremonies which made infinite alienation of the mindes of the Iewes from the Gentiles but onely Christ Ephes. 2. 14 The Prophet vnto the two comforts addeth an wholesome admonition that hee who beleeueth in him shall no make haste this speach is borrowed from men that make haste to flie from their townes and holes for feare of the force and power of the preuailing enemie as the people of the tribe of ISSACHAR did when SAVL IONATHAN were slaine by the Philistims vpon the mountaines of Gilboa they left their townes for feare and the Philistims dwelt in them 〈◊〉 Sam. 31. But they who haue once betaken themselues to the holy mountaine of God and rocke of their saluation Christ Iesus they haue no neede to make haste and to flie because in him they finde assured protection and defence The people of the Iewes in the daies of ISAIAH sent down to Egypt and had confidence in the horses of PHARAOH but they fande the strength of PHARAOH to be their shame Isa. 30. ver 3 And the Iewes in the dayes of IEREMIE who would not leane vpon the suretieof Gods promises and tarie in Ierusalem but they would needes flie to Egypt in Egypt they died by the sword Ier. 43. ver 16. But hee who leaneth with constant faith to this sure foundation shall not make haste or as the Apostle PETER expoundeth it Hee shall not be ashamed 1. Pet. 2. ver 6. The doctrine of the Prophets and Apostles is called a foundation as said is because it leadeth to Christ. Wherfore we haue to learne how firmly we ought to adhere vnto the doctrine of the Prophets and Apostles as a lanterne leading to Christ for this cause let no man mixe light with darknesse nor obscure the bright shining light of Apostolike doctrine with the traditions of men for this doctrine is like vnto pure gold Psal. 19. ver 10. And like as fine gold is marred with mixture because there is no other mettall in finenesse comparable vnto it euen so propheticall doctrine is vtterly spoyled when it is mixed with the traditions and doctrines of men For that is a mixing of drosse with golde and of rotten waters with pure and cleare waters After this vnhappie forme of dealing CAROLVS 5. Emperour presumed to mixe together the dregs of Poperie with the wholesome Apostolicke doctrine by the mercy of God professed in many nations as appeareth in the booke called Interim set forth at his commandement Anno 1548. which booke neither pleased the Romaine Church neither those of the true reformed religion but within the space of foure yeeres it wallowed and euanished as an abortiue birth Now it is to be remarked in this point what difference is betweene the persons of the Prophets and their doctrine The Prophets continued not long aliue Zach. 1. ver 5. but their doctrine continued because it was after a maner a foundation The like may be saide of the Apostles In like maner faith in some sense may be called a foundation Epist. Iud. ver 20. because it is the meane whereby wee are coupled to Iesus Christe Ioh. 3. ver 16. And the Apostle IVDE calleth it our most holy faith no doubt opponing faith to infidelitie for infidelitie vtterly polluteth the soule and maketh it prophaneHeb 3 ver 12. And in another place Let there be no fornicatour or prophane person like Esau who for one mease of meat sold his birthright Heb 12. 16 Thus wee see if infidelitie once take roote in the heart it will make it so prophane that the Couenant of God the land of Canaan the blessing yea and heauen it selfe will be set at light auaile But on the other parte when the heart is coupled by faith to Christ then is faith like vnto a whippe in Christs hande scourging out infinite abuses out of our soules Iohn 2. Now seeing that Christ is the onely true foundation by the determined counsell of God appointed to sustaine the weight of the whole house Let vs consider how meete a foundation Christe is in respect of all his offices for the Church is weake and Christ is an almightie King able to sauâ—… Isa 63. The Church militant is subject vnto sinne Christ is an high Priest whose sacrifice once offered hath a perpetuall vertue to saue those that beleeue seeing he euer liueth to make intercession for them Heb 7. ver 25. Finally the Church is naturally ignorant and Christ is the great Angel of the counsels of God who hath reueiled vnto vs all things needfull to be knowne Iohn 4. ver
25. Therfore on this sure rocke and holy mountaine let vs repose with assured confidence of faith Now I come to the wordes of the Apostle PETER a faithfull interpreter of the words of the Prophet ISAIAH Hâ—…e calleth Christ A liuing stone refused of men but chosen of God and precious 1. Pet. 2. ver 4. Hee is a liuing foundation not so much in respect of our naturall life where of also he is the author For in him We liue we mooue and we haue our beeing Acts 17. ver 28 as in respect of our spirituall life where of also he is the author and where of the Euangelist IOHN speaketh In him was life and the life was the light of the world Ioh. 1 ver 4 Christ is the authour of that life that consisteth in the true knowledge of God And this is life euerlasting that they know thee and whome thou hast sent Jesus Christ Ioh. 17. ver 3. What is the life of a man without the true knowledge of God reconciled to him in Christ but spirituall deadnes yea deadnesse more miserable then the deadnesse of dogges killed in their mothers belly miserable for this that they neuer sawe the light and more miserable because the light neuer saw them And these who haue not seene by the eyes of faith God reconciled to them in Christ they are double miserable neither haue they seene the true light neither hath the true light euer looked vpon them but in anger and wrath This liuing foundation saith the Apostle was disallowed of men but chosen of God and precious But I pray you wherefore did men disallow him Because hee appeared in the similitude of a servant because he was like vnto a root in a dry ground because he was a man ful of sorowes had experience of infirmities because hee was wounded for our transgressions broken for our iniquities and because of his chastisments and his stripes Ifa 53. So miserably is our corrupt nature disposed that not onely we erre anent persons despising them whome we ought to reuerence but in despising them for the selfe-same cause for the which they should most reuerently be regarded Christ is to be regarded of vs for many causes chiefly for this that hee humbled himselfe to the end he might exalt vs and hee was content to be wounded to the end we might be cured by his stripes Ifa 53. In the next wordes the A postle admonisheth vs that all the attempts of men against the souerainitie of Christ are foolish and vaine because he euer is and shall be the very elect and precious stone whereupon the house of God is builded The gainsayings of men against Christ are liâ—…e vnto the tempests of winde that are mooued in the aire whereby men and beastes and trees and ships are mightily troubled and shaken but the sunne moone and stars are so highly eleuate aboue the aire and the region of the winds that they cannot perturbe nor trouble those câ—…stiall creatures Euen so the contempt of men done against Christe cannot impaire one jote of his most excellent honour He is chosen of God and a precious and a worthie foundation albeit all the whole world should grind their teeth and speake in the contrarie To this foundation so viuely described both by the Prophet Isa. 28. and by the Apostle PETER 1. Pet. 2. wee are exhorted to draw neere to wit by faith For like as infidelitie separateth the heart from Christ euen so faith coupleth the heart to Christ. The Apostle saith Take heede lest at any time there bee in any of you an euill heart of vnbeliefe that departetâ—… from the liuing God Heb. 3. ver 12. An vnbeleeuing heart departeth further from the Lord then the East is distant from the West For the vnbeleeuing heart in doubting of the veritie of the promises of Christ would make Christ no Christ. If he who promiseth to saue vs do not saue vs then is hee no Sauiour indeede but in worde onely But the faithfull and beleeuing heart draweth neere to Christ toucheth the hemme of his garment draweth vertue out of him yea Hee that 〈◊〉 hath receiued the testimonie of God and sealed up that God is true Ioh. 3. ver 33. Of all hand-writes the hand write of the heart is the principall God deliteth to Write his couenant in our hearts Ier. 31 ver 33. Euen so in like maner God deliteth to haue his Couenant sealed and subscribed with our heart blood which no man can do but he that beleeueth in Christ. To conclude this shorte treatise after that the ground of the house of God is so clearely knowne by the very demonstration of the finger of God to them who will not beleeue that may justly be said which Christ spak to the vnbeleuing Iewes Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whome yee trust For had yee belecued Moses yee would haue beleeued meeâ—… for he Wrote of me Iohn 5. ver 45. 46. The like I say to the Papistes in our dayes they shall not want an accuser for the Apostle PETER shall be their accuser who sending vs from himselfe to Christ the elect and precious sure foundation of the Church conuicteth all those who adhering to the person of the seruant misregardeth the honor due to the Soueraigne Lord Master The Lord worke true faith in vs that we cleauing fast to Christ haue neuer need to be ashamed Amen CENTVRIE II Chap. 1. Traianus TRAIAN the adoptiue sonne of NERVA was the first stranger who obtained that honour to be king of the Romaines Hee reigned 19. yeeres 6. months Euseb. eccl hist. lib. 4. cap. 3. A man so exceeding wel beloued of the Senat people of Rome that after his dayes whensoeuer a new Emperour was elected they wished vnto him the good successe of AVGVSTVS and the vprightnesse of TRAIANVS Notwithstanding of this he was a cruell persecuter of Christians And this third persecution is justly counted greater then the two preceeding persecutions To other afflictions now is added contempt and shame It was no great dishonour to be hated of NERO and DOMITIAN wicked men and haters of righteousnesse but to bee hated and persecuted by TRAIAN a man counted a patterne of vpright dealing this was a great rebuke Notwithstanding Christians looked to Iesus the Author and finisher of their faith who for the joy that was set before him endured the crosse and despised the shame and is set at the right hande of the throne of God Heb. 12. ver 2. Many haue more patiently endured paine in their flesh then shame and contempt in the world but Christs true disciples must resolue to be a gazing stock to al the world to be countedthe off-scourings of the earth as the holy meÌ„ ofGod did in the daies of the Emperour TRAIAN These were citizens of heauen liuing in earthly tabernacles liuing vpoÌ„ the earth but not
authoritie to forbid to eate meates that are created by God to the vse of men they vsurpe authoritie ouer the conscience of men binding where God hath loosed loosing where God hath bound and mixing heauen and earth through other as if men on earth should haue such absolute soueraignitie ouer the conscience euen as the God ofheauen hath This is called an apostasie from the faith not because all defection is finished in this but because all defection is grounded in this one point to set a mortal man in the chaire of God to attribut vnto him such absolut souerainitie ouer ourcoÌ„science as God had ouer the conscience of ADAM Gen. 3. as miserable experience hath clearely manifested in the Popedom Doth not the Apostle PAVL craue that the seruice that we offer to God should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a reasonable seruice Rom. 12. ver 1 But when we are led away either with the conceits of our owne hearts or yet when we cast off the yocke of God and stoupe downe the necke of our conscience vnder the lawes of mortall men in matters of religion what equitie of reason is kept in such doing to match and equall our selues or others to God Moreouer the A post PAVL foretelleth that these backsliders froÌ„ the faith should speake lies in hypocrisie hauing their conscience seared with an hot yron 1. Tim. 4 ver 2. These words cannot be properly applyed to the old Heretiques of whoÌ„ we haue spoken who ascribed the institution of matrimonie to Satan the creatioÌ„ procreatioÌ„ of mankindvnto the deuil because they spak not falshood in hypocrisy but in opeÌ„ blasphemy therfore they might haue bene easily discerned auoided yea in other heades of their doctrine concerning the natiuitie and death of Christ they were so blasphemous that in the worde putativé natus mamfestatus mortuus they were the very aduocats of the deuill lren lib 3. advérsus Valent. cap. 20. 39. But in the Popish church the lawes forbidding mariage to some men and meates at sometimes are so coloured with appearance of holynes that the forgers of such lawes in hypocrisie had neede to be pointed out by the finger of God in his worde to the ende that no maske nor visard put vpon vngodlinesse should peruert the vnderstanding of men But the more subtle hypocrisie that should be vsed the more vigilant and wakrife should the Lordes forewarned people be that they were not deceiued by lies spoken in hypocrisie Likewise the Apostle foretelleth that these deceiuers should haue their ' consuence seared or cut off with an hote yron In which wordes the Apostle alludeth to members of a body first feastered next senslesse and thirdly cut off with an hot yrone So are the conscience of those deceiuers fâ—…st cankered with errour next past feeling albeit wholesome admonitions be vsed for reclaiming them from errour last of all their conscience is a rotten thing and vtterly cut off Wherein it is to be marked that feeling of all senses is most necessarie a most vnseparable companion of the life begunne when the sensitiue life beginneth and ending when it endeth so that to be past feeling is all one as to be vtterly dead in body or conscience But let vs see to whom this can be justly applyed If we call to mind the obstinacie of the old Heretiques true it is that they were sensâ—…sse men of whom IRENEVS justly said that they counted themselues not ouercome by the power of the trueth so long as they adhered fast vnto their errour As if an impudent fellow who wrestleth and is ouerthrowne and is lying on his backe on the ground yet hee would denie that he is ouerthrowne because hee sticketh fast by the grip of his aduersaries garments Iren. lib. 5. adversus Valent. But apply this to the Papists of our dayes and we shall finde them tenfold more senslesse obstinat then the old Heretiques were for they haue found out meanes to harden their harts in error that when they are a thousand times conuicted by the clear shining light of the Gospell then the authoritie of their Church and opinion that it cannot erre doth locke them vp so fast in the bands of the deuill that all the trauell taken vpon them is spent in vaine they remaine senslesse hauing their conscience seared with the hote yron of Satan as the Apostle speaketh In particular the Apostle pointeth out two heades of doctrine that deceiuing teachers should maintaine to wit they should forbid mariage and they should command to abstaine from meates Marke these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forbidding and commanding The word commanding is not in the Greeke text but EPIPHANIVS thinketh this ellipsis must be supplyed by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is commanding to abstaine from meates both these wordes are imperious and pointing out men in authoritie and practising their soueraignitie in all things wherinto the eminent power of a Soueraigne is manifested hee biddeth forbiddeth hee maketh lawes and constitutions the disobedience whereof bringeth the contraueeners vnder feare of great punishment euen so the deceiuers of whom the Apostle speaketh in matters of mariage meats should not be content to tell their opinion to allure by persuasiue reasons others to embrace their opinion but being mounted vp in high authoritie they should command to abstaine from meates and they should enterdite mariage to some persons with authoritie adding paines to the commandement that the contraueeners should be deposed from their office they should be counted Heretiques they should be condemned to hell beside all other ciuill punishments which magistrates addicted to their authoritie could inflict These wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forbidding and bidding cannot be applyed to Gnostici Encratitae nor yet to the Manicheans of the next Centurie because they had no soueraignitie nor power to command Yea MANES himselfe was excoriat and put to death by the king of Persia as SOCRATES writeth lib. 1. cap. 22. and that for a light cause by reason hee could not cure his diseased sonne But the words of the Apostle clearely declareth that hee speaketh of men furnished with authoritie to bid abstaine from meates and to forbid mariage and this agreeth well with the Romaine Antichrist and his vsurped authoritie Notwithstanding of all these lawes made in the Romaine church and straite prohibition of mariage to the clergie we ought to follow the example of Christs disciples who after that they knew that celestiall voice that sounded from heauen in time of Christs Baptisme This is my welbeloued Sonne in whwÌ„ I am wel pleased heare him Mat. 3. They closed their eares and locked vp their hearts from hearkning to any voyce in the earth that spake the contrarie some said that he was ELI AS other said that hee was IEREMIAS or some of the olde Prophets but the disciples hearkning to the voyce that came downe from heauen said that he was
of his Gospell and CYPRIAN a sorcerer to bee a worthy preacher and martyre this same gratious Lord I say in the multitude of his vnspeakable compassions drewe AVGVSTINE out of this filthie mire of abominable heresie and made him like vnto a bright starre sending foorth the beames of light to the comfort of Gods house The opinion of MANES anent the creation of the world and the creation of man the manifestation of Christ in our nature rather in shewe and appearance then in veritie and the horrible abomination of their vile Eucharist no man can be ignorant of these things who hath read but a litle of the bookes of AVGVSTINE written against the Manicheans In ende like as MANES exceeded all the rest of the Heretiques in madnesse of foolish opinions euen so the Lorde pointed him out among all the rest to be a a spectacle of his wrath and vengeance For the king of Persia hearing of the fame of MANES sent for him to cure his sonne who was deadly diseased but when he sawe that his sonne died in his hands he cast him into prison and was purposed to put him to death but hee escaped out of prison and fled to Mesopotamia Neuerthelesse the king of Persia vnderstanding in what place MANES did lurke sent men who pursued him tooke him and excoriated his body and stopped his skinne full of chaffe and set it vp before the entrie of a certaine citie of Mesopotamia Socrat. eccles hist. lib. 1. cap. 22. If any man bee desirous to haue greater knowledge of this remarkable Heretique both in respect of his life and death he may reade the fore mentioned chapter of the ecclesiasticall historie of SOCRATES and hee shall finde that the first man called MANICHEVS who renued the errour of two beginnings was a man of Scythia He had a disciple first called BVDDAS afterward TEREBYNTHVS who dwelt in Babylon This man TEREBYNTHVS was the composer of these bookes which MANES gaue out vnder his owne name MANES was but a slauish boy bought with money by a woman of Babylon in whose house TEREBYNTHVS had lodged and shee brought vp the boy at schoole his name was CVRBICVS when he was bought but when this woman died she left in legacie to CVRBICVS the money and bookes of TEREBYNTHVS and he went from Babylon to Persia changed his name and called himselfe MANES and set forth the bookes of TEREBYNTHVS as if they had beene composed by himselfe so that hee added vnto the rest of his villanies this fault also that he was from his very youth a dissembled and deceitfull fellow Reade the historie of Socrat lib. 1. cap. 22. After MANES sprang vp HIERAX who spake of the Father and the Sonne as of two lights different in substance He damned mariage denied the resurrection of the body excluded infants from the kingdome of God Epiph. contrahaeres Hist Magd. Marke in this Catalogue of the heresies of the first three hundreth yeres how many of the deuils trumpeters sounded the doctrine of the prohibition of mariage The Nicolaitans Gnostici Encratitae Montanistae Apostolici Origeniani called Turpes Manichei and Hieracitae Satan hateth mariage to the end that his kingdome might be aduanced by fornication and all kinde of vncleannesse CENT 3. A Treatise of Purgatorie and prayer for the dead IN this Centurie also the opinion of ORIGEN anent purgatory paines before a man can enter into the kingdome of heauen giueth me manifest occasion to speak of Purgatorie In the beginning of this treatise I protest that I detest the worshipping of reliques and the conceit of Purgatorie fire as two heades of doctrine borrowed from Ethnickes and Pagans The bones of THESEVS saith PLVTARCH being transported placed in the middle part of the towne of Athens they honoured his ashes as if hee himselfe had beene returned to the towne and gaue vnto him all these diuine honours calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he who diuerteth euill from them also they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a patron a helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who receiueth the supplications of the humble What was this else but to honour THESEVS with diuine honours And the excessiue honours attributed to the reliques of saints in the Popish church with confidence to be helped and better heard of God because they were prostrate before the reliques of saints what was it else but a counterfaiting of the superstition of the Pagans In like maner the opinion of Purgatorie is but an Ethnicke inuention PLATO seemeth to be the first authour of it except any man of greater reading can reduce it to a more ancient beginning for PLATO in his dialogue called Phedo vel de anima hath three opinions concerning the soules of men First hee thinketh that the soules of men who haue liued a very honest and vnreproouable life when they depart out of their bodies they goe to a place of vnspeakable happinesse Secondly he thinketh that the soules of men who haue continued into incorrigible wickednesse they goe to a place called Tartarus there to be punished with endlesse paines These two foresaide opinions PLATO by his trauelling to Egypt where the people of the Iewes had remained a long time might haue learned to wit that the soules of good men goe to heauen and the soules of euill men goe to hell But PLATO thought by Philosophie to mend the want that was in ancient Theologie and he deuised a third place whereinto soules should be both tried and purged and after suffering of paines should be set at libertie namely the soules of men who had heauily grieued their parents afterward repented or had committed filthie murthers and afterward repented these mens soules I say according to the opinion of PLATO behooued to goe through infernall floods specially through Acheron Câ—…ytus and Phlegeton to be tried purged in end to be set at libertie prouiding they had fully satisfied the persons whom they had offended These beginnings of PLATOES conceites had neuer hurt Christian religion if CLEMENS ALEXANDRINVS and after him ORIGEN had not mingled prophane Philosophie with Theologie But when the question is riped vp to the very ground the defenders of Purgatorie fire worshipping of reliques haue cause to be ashamed as disciples of Pagans and not of the holy Apostles in these two points of doctrine The foolishnes of CLEMENS and ORIGEN hath beene very pernicious to the Church of God because they borrowed not from PLATO siluer and golde as the Iowes borrowed from the Egyptians by warrant of Gods commandement Exod. 11. but they borrowed chaffe and doung lies and fables which some time spreading sometime growing sometime altering the first similitude fashioned in the combes of PLATO in end became an article of Popish faith and was so straitly vrged that they who would not beleeue the fained fire of Purgatorie were burned as Heretiques with true flammes of tormenting fire AMBROSE and HILARIVS as foolishly
followed the opinion of ORIGEN without examining it in the balance of holy scripture Ambros. in Psal. 118. saith that all men must goe through the fire at the latter day euen IOHN himselfe the belooued disciple of Christ of whose death also some doubted yet no man can doubt of his passing through the fire Thus AMBROSE suffered this opinion of ORIGEN to sincke into his heart as though it had beene the vndoubted Oracle of God which no man should call in question HILARIVS maketh no exception of the blessed Virgine the mother of our Lord in Psa. 118 but she must also go through this fire at the latter day And this is a foolish thing to followe any man further then he doth follow Christ the warrant of the written word of God 1. Cor. 11. And therefore the first generall Councill Ann. 551. as wise behind the hand was compelled to examine the bookes of ORIGEN to excōmunicat himself albeit dead long afore to damne his books and vaine opinions specially anent his Purgatorie This Origenian errour before it was seriously impugned it was changed to the worse and grew neerer to the originall of PLATOES Phlegeton againe for ORIGEN AMBROSE and HILARIVS spake of a fire that should burne at the latter day which al men behooued to passe through before they could enter into the place of refreshment but PLATO in his dialogue Phedo spake of a flood of fire whereinto men behoued to bee tried and purged immediatly after their soules were separated from their bodies and what soules I pray you Not the soules of the best men which went to heauen nor the worst men for they went to hell but the soules of men that were not into a mid rancke neither very good nor very euill This opinion I say somewhat neerer to the opinion of PLATO then to the opinion of ORIGEN beganne to take place about the foure hundreth yeere of our Lord as the distinctions of AVGVSTINE clearely witnesse Valde bom valde mali non valde mali Augustin enchiridion ad Laurent Idem de octo Dulcitii quaest Thus wandering errours once taking place became like vnto a fretting canker euery day worse worse If any man think strange that so vile an error neither agreable to scripture neither yet to it self but changing the similitude of it as the Chameleon doth his collour it preuailed wonderfully and was so fastened into the peoples hearrts that scarcely can it be rooted out of their mindes in our dayes To this I answere that besides the authoritie of the fathers aboue specified who were entangled with errour euen they also who found out the opinion of Purgatorie fire to be erroneous and repugnant to scripture yet did they not fully and in all points impugne this false and lying doctrine but onely in a parte As namely AVGVSTINE refuteth that part of CLEMENS and ORIGENS opinion wherein they thought that the deuils and wicked men after suffering of long tormentes may possibly be forgiuen and finde mercy By one place of scripture he vtterly vndoeth that opinion Depart'vnto the cuerlasting fire prepared for Sathan and his angels Mat. 25. ver 4 And in the booke of the Reuelation And they shall bee tormented night and day for euer and euer Apoc. 20 August lib. 20. 21. de civit Dei Yet the other parte of the errour that tooke deepe root in his dayes AVGVSTINE knewe it better then he impugned it lest he should gain-say the receiued opinion among all the people who thought that the soules of many men after their death were tormented with fire for a while vntill a full satisfaction were made for the faultes that men committed in their life-time Against this opinion AVGVTINE speaketh but softly Non valde coarguo for sitan verum est that is I doe not greatly reprooue it possibly it is true August De civit De◅lib 21. cap. 26. This was also some strengthening of errour that it was not fully in all points clearely refuted by godly fathers whose comporting with the weakenesse of the people in a parte CHEMNIICIVS himselfe calleth prudence and wisdome but serious impugning of erroneous doctrine had beene more agreable to the will of God Alwayes AVGVSTINE in his doubtsome speach giueth no ground to Papists to make vp a newe article of faith anent Purgatorie For like as Constantinople was a great citie yet when it was shaken with an earthquake three dayes and three nights no man taried in that great towne to builde a new house during that time euen so AVGVSTINE is a great doctour yet when hee taketh him to forsitan or per◅aps this is not a sure ground to leane vpon This vnhappie conceit of Purgatorie fire had many handmaids waiting vpon her some going before and others following after her Before the conceit of Purgatorie goeth an opinion of our owne satisfactions For the faultes committed by vs after Baptisme if we do not perfitly satisfie for them before our death it resteth that in Purgatorie fire we should absolue the rest of our pennance that is vnfulsilled How much this first handmaide derogateth from the glory of Christ the Apostle witnesseth when he saith The blood of Christ purgeth vs from all sinne I. Ioh. I. making no exception ofsinnes after Baptisme committed The other handmaide preceeding the conceit of Purgatorie is praier for the dead albeit in all the old and new Testament there be not one example of praying for the deade or yet offering of sacrifice for the dead Pardon 's followed sometimes called indulgences in another sense then now they are these pardons I say are the handmaids following Purgatorie by which the B. of Rome as absolut commander of Purgatorie hath made vnto himselfe infinite gaine Before I proceede any further I exhort all true Christians as they detest Paganisme euen so to detest all Ethnick errours when they are creeping in into the sanctuarie of God The golden Eagle of the Romanes was more abominable when it was set vp in the Temple of Ierusalem by HEROD Ioseph de bello Iudaico lib. 1. cap. 21. then when it was set vp in the Capitoll of Rome And the image of CAIVS CALIGVLA sent to PETRONIVS his Deputie to be set vp in the Temple of Ierusalem made all the Iewes agast and they were more willing to die then to see their Temple so filthily abused with idolatrie Ioseph antiq lib. 18 cap. 11. It is more seemely then that the golden Eagle and image of CAIVS remaine at Rome where they were first fashioned then to bee brought to the Temple of Ierusalem And it is more seemly also that the opiniō of Purgatory remaine in the schoole of PLATO at Athens or in the schoole of CLEMENS at Alex andria rather then to send it abroade through all Christian Congregations to bee beleeued For Christians ought to be like to the forlorne sonne after he returned home againe to his father Luc. 15. Hee was so well fed and
saw that this was the cause wherefore they were slaine And so eucrie man gaue thanks vnto the Lord the righteous Judge which had opened the things that were hid And they gaue themselues to prayer and be sought him that they should not be destroyed for thefault committed Besides that noble Iudas exhorted the people to keepe themselues from sinne for so much as they sawe before their eyes the things that came to passe by the sinne of those that were slaine And hauing made a gathering through the companie sent to Ierusalem about two thousand drachmes of siluer to offer for a sinne offering Hitherto doth the author of that booke write the history of that fact which was done by IVDAS MACCABEVS and his souldiers First they were about to burie the dead bodies of their brethren who were slaine in the battell fighting against GORGIAS Secondly they found secretly couered vnder their garments jewels consecrated to idoles Thirdly they acknowledged this to be a sinne and to haue beene the cause of the destruction of their brethren Fourthly they thanked God who discouered this secret for the punishment of their slaine brethren was an admonition to them that were aliue to absteine frō the like fault Fiftly they gaue themselues to praier fearing lest the whole army should be plagued by God for the fault committed by a few number of the armie as the fault of ACHAN troubled the whole hoste in the dayes of IOSHVA Ios. 7. Sixtly to prayer is added an exhortation of IVDAS to abstaine from the like faults Seuenthly a collection is gathered to be sent vp to Ierusal◅m that a sin-offering might be offered not for the deade but for the liuing who had not searched out the faultes of the host diligently as became them And therfore there was some guiltinesse also in them The rest that followeth is the opinion of the author of that second booke in these words Doing very well and honestly that he thought of the resurrection for if hee had not hoped that they which were slaine should rise againe it had beene superfluous and vaine to pray for the dead And therefore he perceiued that there was great fauour laid vp for those that died godly It was an holy and a good thought So he made a reconciliation for the dead that they might be deliuered from sinne When I read this opinion of the author of the second booke of the Maccabees I am nothing moued with it first because it seemeth to be a lie that IVDAS MACCABEVS sent to Ierusalem to offer sacrifice for the dead Hee knewe the law of God and fought fo the law of GOD wherein was no sacrifice for the deade nor yet example in all the old Testament that any man did offer sacrifice for the dead but this author bringeth in IVDAS fighting with his sworde for the lawe and with his alledged sacrifice against the lawe And it is lesse inconuenient to rub this foule spot vpon the vnwise writer then vpon that wise valiant and godly man IVDAS MACCABEVS And I am the bolder to rub this fault vpon the writer rather then vpon the valiant Captaine of whome hee writeth because in other places also he taketh boldnes to commend things forb◅dden in the Lawe of God as namely the fact of RHASIS in slaying of himselfe 2. Macab cap. 14. ver 46. Likewise I am emboldened to do it because I read this same historie in other authours more worthie then this man is who impute no such fault to IVDAS MACCABEVS as namely Ioseph antiq lib. 12. cap. 12. If any man shal think me presumptuous in charging the writer of the booke rather then the worthy gouernour with a fault let him vnderstand that the veritie of God is in nothing empared albeit there had bene a fault in both that is in IVDAS doing a thing repugnant to the Law and in the authour praysing a thing done contrarie to the law For like as there was no grace in DAVID that could grace his adulterie euen so therewas no gift in IVDAS MACCABEVS that could excuse his offering of a sacrifice for the deade which no man did before him in the old Testament and no man is found to haue followed him in the new Testament as saith CHEMNICIVS In the next place arguments are brought out of ancient fathers to proue Purgatorie by their prayers for the deade For after this maner they reason If soules of men departing from their bodies went straight wayes either to heauen or hell what needed prayers for the deade for they who are in heauen are in glorie and rest and they who are in hell cannot be supported by prayers But say they the ancient fathers praied for the dead whereby it is cleare that they beleeued a third place to wit Purgatory whereinto the soules of some men are tormented and haue neede of the support of the liuing but the consequence is very false for they cannot be ignorant that in CYPRIANS daies the name◅ of holy martyres were mentioned in prayers atthe ministration of the holy sacrament lib. 3. epist. 6 yet no man thought that the martyrs were pained in Purgatorie In like maner AMBROSE affirmeth that hee will pray for the soule of VaLENTINIAN the second of whome he said before aternae vitae fruitur voluptate that is he enjoyeth the pleasure of eternal life Ambros. de obitu Valentiniani And NAZIANZEN prayeth for his brother CESARIVS of whose rest with God hee had the like hope Nazianz. ◅rat 7. All these prayed for the dead without any opinion of Purgatorie And therefore LINDANVS for all his confident assertion that Purgatorie is fully prooued by the testimonies of AVGVSTINE and CHRYSOSTOME who make mentiō of the praiers for the dead the one calling it a custome vsed by the whole Church August serm 32. de verbis Apostolt the other calling it a traditiō of the Apostles Chrysost. homil 3. ad Philippenses yet I say neither of these two beleeued Purgatorie AVGVSTINE doubted of it as said is and CHRYSOSTOME knew it not as shall be declared Godwilling Lindan lib. 4. cap. 63. But now let vs examine these two places whereunto LINDANVS leaneth as infallible grounds and surer then that any exception can be taken against them August serm 32. de verbis Apostolt It is not to be doubted that the deade are helped by the prayers of the holyChurch by the healthful sacrifice almes deedes that are bestowed for their spirits in such wayes that God dealeth more gently with them then their sinnes haue d◅serued First I doubt if this be a sermon of AVGVSVINE It seemeth rather to be a sermon of BEDA who liued long after AVGVSTINE because al this sermon is found in BEDA writing vpō 1 Thess Next like as AVGVSTINE doubted of Purgatorie so likewise he doubted if it was lawful to pray for the dead as his own words testifie August Confess lib 9. cap. 12. after that he had prayed for the soule of his mother MONICA he subjoyneth
Nestorius Hee was present likewise at the second Councill of Ephesus and consented to the restitution of Eutyches Hee was deposed in the Councill of Chalcedon receiued in fauour againe after humble confession of his fault This is that famous author whome the Romane Church citeth for the fable of the Assumption of the Virgine MARIE When hee returned to Ierusalem a number of turbulent Monks arose vp against him and desired him to accurse the Councill of Chalcedon which when hee refused to doe they chused another bishop called Theodosius but the Emperour Martianus commandement was strait to fetch Theodosius aliue vnto him therefore he fled and Juvenalis returned againe vnto his place The names of Anastatius and Martyrius who followed Iuvenalis for their assenting to Basiliscus and to Petrus Gnapheus are not worthie to be insert in this catalogue Of other Pastors and Doctors THeodoritus was B. of Cyrus a towne in Syria whose builder seemes to haue beene Cyrus King of Persia a man of excellent learning liued vnder the Emperours Theodosius 2. Valentinian 3. and Martianus Hee had the ouersight of eightie parishes lying within his ample diocie He is bold to affirme in a cerraine Epistle written to Leo bishop of Rome that by his trauailes a thousand soules within his bounds were reclaimed from the heresie of Marcion Hee fell into many lamentable troubles The ground of all was the extraordinare loue hee caried toward his owne Patriarch Iohn B. of Antiochia For like as he accompanied him to the Councill of Ephesus so likewise hee concurred with him in the deposition of Cyrillus B. of Alexandria and Memnon B. of Ephesus but the Councill gathered at Ephesus tooke triall in the cause of Cyrillus and Memnon and absolued them and damned Iohn B. of Antiochia his complices Theodoritus was one of the number The second trouble followed vpon the necke of the first for by instigation of his patriarch John he wrote against the 12 heades or 12. theses of Cyrillus written against Nestorius wherein he mistaketh the doctrine of Cyrillus as if he had falne into the errour of Apollinaris but after that Cyrillus wrote a declaration of his owne meaning it was found that both Cyrillus and Theodoritus professed one faith and they were reconciled Neuerthelesse Theodoritus was damned in the second Councill of Ephesus for writting against Cyrillus neither beeing cited accused nor conuict of any fault Theodoritus complained to Leo B. of Rome of the outrage of Dioscorus bishop of Alexandria who had damned him in a Councill before hee was heard Leo absolued him and the Councill of Chalcedon after hee had pronounced Anathema against the errours of Nestorius and Eutyches they in like maner absolued him And finally after his death in the 5 generall Councill his writings against the 12. heades of Cyrillus were damned All these troubles proceeded from one and the selfesame ground to wit vpon the extraordinarie loue hee caried toward his patriarch Iohn This one thing laid aside he was nothing inferiour to the most wise acurate and learned writers of the ancient time In the first of his learned dialogues called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prooueth that the Word became flesh without changing of the diuine Nature into the humane Nature or the humane Nature into the diuine Euen as in the Sacrament of the Supper of the LORD the bread becomes the body of the LORD not by changing the substance of it but by assuming by grace an other vse than it had the very symbol obtaineth the name of the thing represented by the symbol When Papists doe read the dialogues of Theodoritus let them leaue off to brag of the antiquitie of the doctrine of Transsubstantiation and take them to the Monke Damascene the first author of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he continued at least 30 yeeres in his ministrie and ended his life as is supponed vnder the reigne of Leo the first Augustine in his young yeeres was infected with the errour of the Manicheans His mother Monica watered her face many times with teares in her prayers begging at GOD his conuersione to the trueth GOD heard her prayers hee was sent to Millan to be a teacher of Rhetoricke by the preaching of Ambrose B. of Millan and the deuote behauiour of the people in singing Psalmes to the praise of GOD the like whereof Augustine had neuer seene in any place before for men in earth praising GOD with ardent affection seemed to represent the Angels of heauen who incessantly praise GOD with vnspâ—…akable delite Also with the reading of the life of Antonius the heremite he was wonderfully moued begâ—…n to dislike his former conuersatioÌ„ which he had spent in worldly pleâ—…sures and went vnto a quiet garden accompanied with Alipius with many teares he bewaâ—…led the insolencie of his bypast conuersation wishing the time to be now come whereinto without farder delay his soule should be watred with the dew of the conuerting grace of GOD. And as he was powring out the griefe of his wounded heart to GOD with a flood of teares hee heard a voyce saying vnto him tolle lege and againe tolle lege that is to say take vp and read take vp and read At the first heating he took it to haue bene the voyce of boyes or maides speaking in their play such wordes one to another but when he looked about and could see no body he knew it to be a celestial admonition warning him to take vp the booke of holy Scriptuâ—…e which he had in the garden with him and read Now the first place that feâ—…l in his hands after the opening of the booke was this Not in gluttonie nor drunckennes nor in chambering nor wantonnesse nor in strife or enuying but put on the Lord Jesus Christ and take no thought of the flesh to fulfill the lâ—…stes thereof At the reading whereof he was so fully resolued to forsake the vanities of the world to become a Christian that immediatly thereafter he was baptized by Ambrose B. of Millan with his compenion Alipius and his sonne Adeodatus After this he returned to Africke and was coadiutor to Valerius B of Hippe as Chrysâ—…stome was to Flauianus in Antiochia and â—…fter them also with extraordinarie giftes of knowledge but the writers of this time especially Evagrius who concludeth his historie with the death of Mauritius bringeth in many famous men in this Centurie gifted with power to worke miraculous workes But when I consider the ende of these miraculous workes they are brought in either to confirme the sanctimonie of the monasticke life the adoration of the Grosse or some other grosse superstition Zosymas a Monke is commended by him for his propheticall foreknowledge of the ruine of Antiochia and for the miracle of the Lion who slewe the Asse that caried his victualing to Caesarea and likewise the Lion by his mandate was compelled to beare that same burden which the Asse had borne to the portes
the braine of man Likewise Christ in holy Scripture is called the Lambe of God who taketh away the sinnes of the world It is great obliuion in men to magnifie the finger which pointed out Christ so much as to count it incorruptible that the fire hath no power to burne it and it is an holy relique in the Romane Church and on the other part to bee so forgetfull of the golden sentence which hee vttered at the pointing foorth of his finger namely that CHRIST was the Lambe of GOD that is the onely propitiatorie sacrifice for our sinnes for that Lambe which was offered in the morning and the euening in the olde TESTAMENT did not represent our satisfactions but only the propitiatorie sacrifice which CHRIST offered vpon the Crosse for our sinnes The doctrine of Augustine agreeing with Scripture was this That CHRIST taketh away our sinnes three maner of wayes First by forgiuing the sinnes wee haue committed Secondly by supporting vs with his grace that wee should not commit the like in time to come and thirdly by bringing vs vnto eternall life where wee shall be free from committing of sinne Finally the writings of the Prophets and Apostles anent the doctrine of Satisfaction pointeth out CHRIST alanerly by whome wee obteine forgiuenesse of our sinnes as the Apostle PETER speaketh to CORNELIVS in these words To him also giue all the Prophets witnesse that through his Name all that beleene in him shall receiue remission of sinnes If this bee the summe of the doctrine of the Prophets and Apoâ—…es they who contend so seriously to prooue mens satisfactions for faultes committed after Baptisme they striue against the doctrine of the Prophets and Apostles As concerning the worde Indulgentia what it did signifie of olde in the primitiue Church I haue already declared to wit a mitigation of the strict discipline vsed against great offenders but this matter will bee better vnderstood if it bee deduced froÌ„ the very first ground In time of the ten great persecutions many were found weake who fell away from the open profession of the trueth and sacrificed to Idoles The dayly increasing number of back-sliders from the trueth compelleâ—… the Church to enter into a deepe consideration howe this defection might bee stayed Novatus was in this opinion that they who made defection in the time of the ten persecutions should not bee admitted againe to the fellowship of the Church albeit they did repent This opinion was too rigorous and repugnant to Scripture Others thought it more expedient to institute Sermoâ—…s to bee preached at solemne times such as Natalitia MartyruÌ„ whereby the great coÌ„mendation of the constant Faith sufferings of the Martyres euen vnto the death might make these timorous backsliders ashamed of their defection on the other part if any of them craued to bee receiued againe into the bosome of the Church that they should testifie their repentance by publicke Satisfaction so many yeeres as was prescribed vnto them by Church discipline the mitigation of the rigour of this discipline was called Indulgentia In our dayes it is taken in another sense for an absolution from fault and punishment at the least from one of them and a dispensation of the merites of CHRIST and his Sainctes to offenders This abuse of ancient wordes to the noueltie of a new fact vnknown to Fathers makes Popish Religion iustly suspect to such as considereth their aberration from antiquitie albeit they bragge of it continually in so much that it may bee saide of them which Philip King of Maccdone spake of a Iudge who dyed his haire that he who was false in a matter of haire would ncuer bee true in a matter of Iudgement so the miserable abuse of the worde Indulgentia prognosticateth horrible abuse in the matter it selfe If any man demand howe doth this Treatise of Indulgences belong vnto this Centurie seeing that Indulgences and Pardones against which I write were not as yet in vse in the Romane Church yea we read not of Plenissimae Indulgentiae à poena à culpa before the 1200. yeere of our Lord. To this I answere that in this Centurie they were opening a passage to that which after followed As Iulian the Apostate when hee cutted a parcell of ground hee opened a passage to Euphrates to runne into Tigris and so procured that his shippes should arriue at Ctesiphon a towne situated vpon Tigris and not vpon Euphrates euen so in this Centurie the bishoppes of Rome were inlarging the power of their keyes which power they extended so amplie that they durst excommunicate Emperours at their pleasure and the posteritie following them finding the power to bee ample they tooke vpon them authoritie to absolue in earth from fault and paine persons whome GOD promised not to absolue in heauen because they were not penitent The two greatest absurdities in late Pardones are these First an absolution from fault punishment vnder another condition than is contained in the written worde of GOD. For there it is expresly written When the wicked turneth away from his wickednesse that hee hath committed and doth that which is lawfull and right hee shall saue his soule aliue But the Pardone of Pope BONIFACIVS the eight containeth a full absolution from fault and punishment vpon condition that men trauell to Rome in time of Iubile and visite the Church of Lateran If an Officer to whom the Kings letters are concredite did proclame his Highnes letters another way than they were first conceiued and stamped with the Kings signet hee would be counted a false messenger and would bee remooued from his office but hee who dare presume to alter the message of the great King to promise forgiuenesse to him to whom GOD hath not promised it in his owne written worde hee is a false teacher Promising liberue to others when as himselfe is a seruant of corruption as the Apostle speakes Before this great sinne was amended another greater sinne was added vnto it and Pardones were solde for money by which doing the bishoppes of Rome ceased from beeing the successours of SIMON PETER and became successours of SIMON MAGVS The Apostle commendeth in the Corinthians before they absolued the incestuous Adulterer godly sorrowe care a clearing of themselues holie indignation feare zeale and punishment amongst other thinges hee commendeth in them an earnest desire to wit of the conuersion of him who had fallen into an hainous transgression The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the Apostle is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an earnest desire of money but rather an carnest desire of the repentance of him who had offended The horrible abuse of Pardones solde for money were knowne to all Nations in Europe especially to the Countrie of Germanie to whome Pardones were sent both for sinnes by-past and for sinnes to come with Ticelius an eloquent Orator but Pardones at that time were come to the height and could consist no
like maner I say to Papistes that their naked assertions not confirmed by testimonies of holy Scripture are nothing to vs but wee may lay them aside with as great libertie as they are prodigall in allcadging them Wee will answere to such arguments as seeme to be countenanced with some appearance of Scripture Now they say that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently vsed in Scripture importeth the merite of our good workes because GOD vouchsafeth vpon them a rewarde To this I answere that if Scripture be conserred with Scripture that same thing which in one place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a reward in another place it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an heritage in these wordes Come yee blessed of my father inherite the Kingdome prepared for you from the foundations of the world When that thing which properly is an inheritance is called a reward it is spoken metaphorically in respect it is giuen in the end of the world as an hire is giuen to a feruant in the end of the day The second argument proouing the merite of mens works and consequently Iustification by workes in a part is this that some men in Scripture are called worthie as when it is saide to the Angell of the Church of Sardis Thou hast a few names yet in Sardis which haue not defiled their garments and they shall walke with me in white for they are worthie To this I answere the godly are called worthie not in themselues but in Christ who hath made them Kings and Priestes vnto GOD. In themselues they are called vnworthie as when it is said No man was found wortbie to open and to read the booke And in another place it is saide that the afflictions of this present time are not Wortlne of the glorie that it to be shewed vnto vs. Nowe it is knowne that patient suffering of euill for Christes sake is a degree of greater obedience than willing doing of good and if the suffering of the Sainctes be not worthie of the glory that is to be reueiled how much lesse can our doings bee worthie of that glorious inheritance The third argument is taken from the nature of a conditionall couenant bound vp betwixt two parties which doe import that condition should bee keeped but so it is that GOD hath couenanted with such as liue a godly life that they shall dwell in the holy mountaine of God therefore by vertue of this Couenant men who ieades a good life are worthie to dwel in heauen To this I answere that this couenant foresaid is either Legal or Euangelicall if it be Legall we cannot fulfill the condition thereof because the Law requireth a perfect obedience which we cannot attaine vnto If it bee an Euangelicall couenant the Mediator of the newe couenant IESVS Christ is present at the couenant making for whose sake I grant that GOD promiseth vnto vs a dwelling place in heauen and for his sake also he performeth his promise giueth vnto vs a resting place in his holy Mountaine and in all this haue we no cause to reioyce in our selues but in the mercies of our GOD. Concerning our satisfactions whereby the Romane Church saith That sinnes committed after baptisme should be pardoned This belongeth to another Treatise of Indulgences and satisfactions for the present I ouerpasse this point of mens merites with silence The Romane Church that Mistresse of errour hath not onely learned vs to leane vpon our owne merites but also to leane vpon the merites of other men such as holy Prophets Apostâ—…es and Martyres because some of them haue not onely fulfilled the Commandements of GOD but also haue done more than the Law of GOD commanded For example the Lawe of GOD forbiddeth to commit adulterie fornication and all kind of vncleannesse but many of the Apostles Prophets Martyres not only abstained from all kind of whordome but also from mariage such workes are called in the Romane Church workes of supererogation these doe come into the treasure of the Bishop of Rome as the Vicar of Christ and he is a dispensator of them to such as haue need O deepenesse of errours forged by Sathan repugnant vnto it selfe If abstinence from mariage bee a worke of supererogation then either must mariage euen in men hauing a spirituall calling bee counted a thing lawfull and agreable to GODS holy Law or else the abstinence from it cannot bee called a worke of supererogation I grant that some fathers counted abstinence from mariage a worke of Evangelicall perfection like as the selling of all their possessions and distributing them to the poore but it entred not in their hearts to call such workes of Evangelicall perfection workes of supererogation to bee sent to the treasure of the bishop of Rome that he might bee a dispensator of them to such as had neede But nowe suppone that any such workes had beene in the Sainctes of GOD howe can they bee imperted and communicated to others Can the oyle of the wise Virgines bee distributed to the foolish Virgines It cannot be because it cannot suffice them both Likewise when wee compeare before the iudge of the worlde wee must compeare clad with the innocencie of CHRIST and not with the merites of his Sainctes for the Apostle saith Put on the Lord Iesus but hee saith not Put on the merites of the Sainctes Moreouer wee must bee acceptable as the holy Prophets Apostles and Martyres were acceptable but so it is that they were acceptable to GOD onely in Christ as the Apostle saith If any man sinne we haue an aduocate with the Father Iesus Christ the iust Here none exception is made of Prophets Apostles Martyres but all must be acceptable to GOD for Christs sake allanerly Finally the holymen of God when they die they rest from their labours and their workes follow them If the soules of the holy fathers doe goe to heauen to the bosome of ABRAHAM to the paradise of GOD howe can wee thinke that their workes doe goe to the treasure of the bishop of Rome except they would say that the soules of all the holy fathers are gone to the treasure of the bishop of Rome also and their works and merites following them are altogether lighted in his treasure But lest I should anticipate the treatise of Indulgences I referre all farder discourse vnto the owne place Intreating the Lord Iesus of his vnspeakable fauour to remooue the mistie cloud of ignorance from our soules that our heartes bee not transported from the loue of the Creator to the loue of the creatures but that we may seeke saluation in Christ in whom only it may be found to whom be praise for euer AMEN FINIS A SHORT COMPEND of the grouth of the ROMANE ANTICHRIST Comprised in the VII VIII and IX CENTURIES WHEREVNTO ARE ADDED TREATISES CLEARLY declaring the noueltie of POPISH RELIGION EDINBVRGH PRINTED BY ANDRO HART ANNO 1616. TO THE
of the holy resurrectioÌ„ might be expected with coÌ„secrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorâ—…igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tâ—…ke hâ—…ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilâ—…dge Church-men who dwell in the borders coÌ„fining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
is clearlie witnessed in another place in those wordes Nowe the Spirit speaketh euidentlie that in the latter times some shall depart from the faith c. Defection in manners is so vsuall a thing that where the word of God is preached in most powerfull manner there also corruption in manners doeth abound arguing the euill inclination of our nature which taketh occasion by the commandement and worketh in vs all kinde of concupiscence so that the corruption of our nature is like vnto a gutter of water the passage whereof is hindered it gorgeth swelleth and setteth forwarde its owne accustomed waye more impetuouslie than euer it did before But the Apostle is speaking of a deeper mysterie and of a thing more rarely contingent to wit of an apostasie from the faith This is the sharpest of all punishments which GOD inflicted vpon mankinde for the contempt of his trueth to cast off a people into a reprobate minde whether wee looke to the actions of God who rejecteth or to the miseries of them who are rejected The actions of God who rejecteth are set downe by the Prophet Zacharie The Lord will not feede that people yea he will breake his shepheards staffe to wit the staffe called beautifull the staffe called bandes The miseries of them who are rejected are set downe by the Prophet Esai in these wordes Yee shall heare indeede but yee shall not vnderstand yee shall plainelie see and not perceiue make the heart of this people fatte c. So it commeth to passe when this heauie judgement is inflicted there is no comfort to bee founde neither in Heauen aboue nor in the Earth beneath When wee looke vp vnto God hee will feede vs no longer when wee looke downe to our selues wee receiue no comfort by the externall ministerie of the worde it is to vs the sauour of death yea and wee are in so desolate a case as the Prophet speaketh That that dieth let it die and that that perisheth let it perish and let the remnant euerie one eate the flesh of another Of this vnsupportable and remedilesse euill that there should bee a defection from the faith neither could the Church of the Iewes of olde nor the visible Church of late euer be content patiently to heare because it seemed to bee repugnant to the euerlasting couenant of God made with Abraham and his seede Neuerthelesse that same blessed mouth which made the couenant with Abraham and his seede fore-tolde also that they should bee cast off into a reprobate sense and that the Great Shephearde would feede them no longer Now both these things being vttered by the blessed mouth of God it is certaine that there is infallible truth in both it is better more agreeable with the honour of God to search out what way both these thinges can consist without impeachment one of another than so to talke of the couenant that wee shoulde gainsay the prophesie of the defection of the Church of the Iewes And the Apostle Paul hath wiselie obserued that the couenant of God is not annulled by the defection of the most part of the I◅wes in respect that a remnant are saued through the electiō of grace The Romane Church in like manner casteth vp that God hath promised that the gates of Hell shall not preuaile against the Church And the same God by the mouth of his holie Apostle hath fore-tolde that there shoulde bee a defection from the Faith Both these Prophesies must bee true neither doeth the apostasie of the great multitude presuppose that the Church of Christ is perished or the promise of God made of none effect but in the middest of this apostasie a remnant are saued according to the election of grace Ioseph in the yeeres of famine was prouident and kept corne asore-hand both for foode to men and beastes and for seede to the ground But Christ is more prouident in the yeeres of horrible apostasie from the faith to keepe afore-hand a saued hand-full as seede for the propagation of the Church Wherefore let no man conclude of the long lasting apostasie of the Iewes or yet of the Popish Church that the couenant of God is of none effect and that the Church is perished The Antichrist of whom the Apostle speakeeh is not one particular man opposite to the kingdome of Christ as manie doe thinke but rather a kingdome hauing fore-runners hauing a growth and hinderers of the growth hauing aduancers admirers worshippers followers discouerers against whom warres are intended y◅a long lasting warres vntill this kingdome be drunken with the blood of the Saincts and finally for this kingdome God hath ordained a fall whereat all her followers shall be sadde and lament for her sudden and vnexpected desolation but the Saincts in Heauen shall rejoyce All these thinges cannot bee done in one mans age Therefore I take the worde Antichrist for a kingdome opposite to the Kingdome of Christ hee is called the man of sinne emphaticklie because in multitude ripenesse and superlatiue excesse of all kinde of sinnes and abominations this kingdome goeth beyonde all other king◅omes lewder in manners more corrupt in doctrine more blasphemous in opinion more deceitfull in carriage more proude in attemptes euen against them who are in authoritie than anie societie of people hath beene before setting their mouthes against the Heauen commanding the Angels of God to carrie soules to Heauen because their armour was crossed their feete were in the waye leading to the Holy Land their intention was to fight against the Saracenes This did Pope Clemens the sixt in his Bull giuen to the crossed souldiours Nowe whether their soules haue bene purged by faith in the fountaine of Christes blood or not it is no matter it is enough that they died in that journey the Ang◅ls must bee obedient to the Romane Antichrist to carrie their soules foorthwith to Heauen after their death Notwithstanding of all this the man of sinne must bee counted so complete and perfect that hee cannot erre in matters of faith and to bee in such high preheminence that albeit hee carrie innumerable soules headlongs to Hell no man should demand of him wherefore hee did so Yea and further horrible sinnes such as promise breaking to Infideles and Heretiques and vile treasons against Christian Princes haue open allowance in the kingdome of the Romane Antichrist and therefore he may justly be called the man of sinne Moreouer the Antichrist is called the childe of perdition in two respects to wit actiuely and passiuely actiuely because hee is a ring-leader to those who walke in the way of perdition passiuely because hee is ordained for destruction and to be consumed by the breath of the mouth of Christ. In both these respectes Iudas seemeth to haue beene the type of the Antichrist first he was a ring-leader to the band of souldiours which came from the High Priest and the Rulers to take Christ secondlie he was appointed to destruction and of
chap. 8. vers 3. For euerie high Priest is appointed to offer giftes and sacrifices wherefore it is necessarie that this man haue somewhat also to offer What is in this place that countenanceth the sacrifice of the Masse Like as euerie priest was furnished with an offering euen so the High priest and Bisshop of our soules CHRISTIESVS hee had an offering to wit his blessed bodie which hee offered for our sinnes But papists referre this place to an offering which euerie priest must offer presently so long as hee enjoyeth the honour of his priesthood and therefore saye they seeing CHRIST offereth no externall sacrifice in Heauen he must doe it in earth by the sacrifice of the Masse But the verie Grammer refuteth them for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a worde of the preterit and not of the present tense and importeth that CHRIST hath alreadie offered a sacrifice for our sinnes which hath no neede to bee iterated because it hath perpetuall vertue to saue them that beleeue Another place of the Epistle to the Hebrewes chap. 13. vers 10. they abuse wherein it is saide Wee haue an altar whereof they haue no power to eat who serue in the tabernacle Here say they mention is made of an altar therfore in the Church there must not only bee a Communion table but also an altar in a proper sense to offer CHRISTES bodie vpon it To this I answere That in the newe Testament like as there is but one high priest and one propitiatorie sacrifice so in like manner there is but one altar euen Iesus Christ who is in Heauen and in whom our spirituall sacrifices are acceptable vnto God as the Apostle Peter saieth Bee you made a spirituall house an holie priesthoode to offer spirituall sacrifices acceptable vnto God by Iesus Christ. 1. Pet. chap. 2. vers 5. Of this Altar to wit Christ the Iewes who were miserablie addicted to the ceremoniall lawe they could not be partakers for by adhering to shaddowes they neglected to embrace the veritie represented by those shaddowes after it was indeede exhibited vnto the worlde In the booke of the Reuelation wee reade of an Altar in Heauen vnder which the soules of them who were slaine for the worde of GOD doe repose Apocal. chap. 6. vers 9. This is not a materiall altar because it is in Heauen but this Altar is Christ vnder whose shaddow the soules of the Godlie finde comfortable refreshment And Ireneus in expresse wordes saieth Est ergo Altare in Coelis illue enim preces nostrae diriguntur that is Therefore our Altar is in Heauen for thithertoe our prayers are directed The Romane Church woulde deceiue vs in this point as Zebul of olde deceiued Gaal the sonne of Ebed when Gaal sawe men comming from the mountaines Zebul answered The shaddowe of the mountaines seeme men vnto thee IVD CHAP. IX VERS XXXVI Euen so when holy Scripture speake of Christ the true Altar they would perswade vs that Scripture is speaking of a materiall altar such as is among them The fift absurditie of the Masse is a contradiction to it selfe In the description of the Masse there are two manifest contradictions First it is called a sacrifice propitiatorie and vnbloodie which two thinges are so opposite that they cannot consist together because the Apostle in the ninth chap. to the Hebrewes and the 22. verse saieth Without shedding of bloode there is no remission of sinnes Secondlie they saye that in the Masse the body of Christ is offered without suffering these two things also are so flatte contradictorie one to another that the Apostle continuallie joyneth suffering with offering in so much that hee saieth If Christ had offered himselfe often hee behooued also to haue suffered often Heb. chap. 9. vers 25. and 26. The sixt absurditie is a foolishe multiplication of vnprofitable ceremonies both before the Masse and in the celebration thereof with neglecting the essentiall rites of the Sacrament instituted by CHRIST himselfe such as breaking distributing eating c. for in their sacrifice that which they brake in three pieces to represent the threefolde estate of Christs bodie dead buried and risen againe from death by the ordinance of Pope Sergius the first this bread I saye which they breake they distribute not and the bread which they distribute in the Sacrament to the people they breake it not These essentiall rites beeing laide aside they haue inuented manie vnprofitable ceremonies as namelie before the celebration of the Masse Vestmentes Altars Altar-clothes Corporasses Paxes Torches and Candles and manie other preparations In the verie action and celebration of the Masse are diuerse histâ—…ionicall gestures of the Priest to lift vp his eyes and cast them downe againe to spreade abroade his handes and to close them againe to warble with his fingers to bow downe to bende vp to turne from the right hand to the left and from the left hand to the right with manie other vnnecessarie ceremonies All these they count ceremonies of signification representing viuelie the passion of CHRIST But it appertaineth vnto GOD to institute ceremonies of signification who can seale vp by them some inwarde grace in mens heartes The Church maye content themselues with ceremonies of order as the Apostle writeth in his first Epistle to the CORINTHIANS in the fourteenth chapter and fourtieth verse thereof where hee saieth Let all thinges bee done honestlie and by order The seuenth last absurditie is the vnhappie consequences of the Masse Albeit they bee manie yet at this time I reduce them to three heads First prohibition of marriage to men in spirituall offices is a consequent of the Masse for albeit in the Councell of NICE this matter was seriouslie vâ—…ged and IEROME in the furie of his disoutation against IOVINIAN speaketh not so reuerentlie of marriage as became him yet this prohibition preuailed not fullie vntill the sacrifice of the Masse was receiued and established Then it was thought meete that like as married persons for prayer and fasting I. CORINTH CHAPTER VII VERSE V. shoulde abstaine for a short time from matrimoniall fellowship In like manner these who are called to a continuall exercise of praying and sacrificing they shoulde also continuallie abstaine from the bed of marriage So that prohibition of marriage to men in spirituall offices attended the Masse as a Page doeth his master And Popes such as SIRICIVS CALIXTVS GREGORIVS the seuenth c. did vrge prohibition of marriage with no lesse vehemencie than they did the establishing of the Masse The seconde consequence of the Masse is a miserable abusing of the people of GOD because by this sacrifice for the moste part the people were bereaued of the preaching of the Worde and the ministration of the Sacramentes the verie ordinarie meanes whereby the Kingdome of GOD is builded amongst them The Worde was seldome preached and in verie vnfruitfull manner and mixed with fables and lying miracles borrowed out of legendes not worthie to bee read
argumentes whereby the seconde Councell of Nice endeuoured to approue the adoration of images are all refuted in the Councell of Frankford as I haue declared alreadie in a Treatise concerning worshipping of Images Concerning the argument taken from the authotitie of Epiphanius who in his booke called Panarium reckoneth not the worshippers of images in the roll of Heretiques it is answered by the Councell of FRANKFORD that incase Epiphanius had counted the haters of the worshippers of images Heretiques hee had likewise inferted their names in the catalogue of Heretiques but seeing hee hath not so done the Councell of Nice had no just cause to triumph so much in this friuolous argument which maketh more against them that it maketh for them More-ouer in the Councell of FRANKFORD the Epistle of Epiphanius written to Ihonne bishop of Hierusalem was read wherein hee disalloweth the verie inbringing of images into Churches and this Epistle was translated out of Grieke into the Latine language by Ierom. The Epistle is worthie to bee read Reade it in the Magdeburg Historie Cent. 8. Chap. 9. TREATISES Belonging to the VIII CENTVRIE A TREATISE Of Transsubstantiation SATHAN is a vigilant enemie setting himselfe in most opposite manner against euerie thing that is a comfort and refreshment vnto the sheepe-folde of God Now the principall comforts of the sheepe of God are the pastures wherein they feede and the waters wherewith they are refreshed Doubtlesse these two comforts are the preaching of the word and the ministration of the Lordes holy Sacraments If Sathan by any meanes can hinder the true preaching of the worde and the right ministration of the Sacramēts then his malice against Gods people is descried as the malice of the Philistimes of olde against Isaac and his cattell was manifested when they stopped with earth the foūtaines of water which Abraham had digged whereof the cattell of Isaac were accustomed to drink It cannot bee sufficiently expressed in words what malice Sathan hath born against the true preaching of the word of God the right ministration of the Sacraments The sixt persecution of Ethnick Emperoures was so directly set against the Preachers of Gods worde as the worlde might easily discerne that the intention of Maximinus was to vndoe the sheepe-folde of God for lacke of pastures and of refreshing waters For this cause let not our cogitations be rauished with admiration when we heare or reade that manie questions haue beene mooued concerning the holie Sacrament of the Lords Supper If there were not plenty of spirituall consolation to bee receiued by the right participation of this holy Sacrament Sathan had neuer busied himselfe so earnestly against it as if the throate of his kingdome were cut if this Sacrament be rightly ministred by the Preachers rightlie receiued by the people Let the Christian Reader remember that of olde vnder the tenne persecuting Emperoures the receiuing of the holy Sacrament of the Lordes Supper was called the banquet of Thyestes This proceeded from none other ground but from the malice of the Deuill hating the Lords holy banquet Secondly the Manichean heretiques so peruerted the Lords holy Sacrament that Augustine to whom their secret mysteries were not vnknowne was compelled to call their Communion Execramentum and not Sacramentum that is an execrable thing and not a Sacrament Thirdly the Donatists in ministring the Lords Sacraments were in an opinion That the Sacrament was onely effectuall when it was ministred by one of their owne number But seeing the malice of Sathan is an infinite thing and hath not a period wherein it endeth For defacing of the right vse of the holy Sacrament Sathan filled the heart of an hereticall Monke called Damascene with a lewde opinion to affirme That the bread in the holy Sacrament was transsubstantiate into the body of Christ and that the wine was transsubstantiate into His blood Which opinion I may justly call a Noueltie because it was neither in worde nor writ hearde before the seuen hundreth yeere of our Lord. But it is the custome of Papists to follow Nouelties and in the meane time to bragge of Antiquitie What abuses of the holy Sacrament followed after the seuen hundreth yeere of our Lord God willing shall bee declared in its owne time for the present thus much I say That vpon a time I saw the images of Cain and Abel pictured by an vnlearned painter with such habite as the Germanes are appareled with in our dayes These pictures made mee not to thinke that the Germane habite was in vse in the dayes of Cain and Abel but rather that the painter was a foolishe man destitute of vnderstanding Euen so when I reade the works of Damascene albeit I was at that time but young in yeeres yet I thought not that the opinion of Damascene was agreeable to Apostolicke doctrine but rather that Damascene was a foolishe and doating Monke and somewhat ambitious also desiring to be coūted the author of some new opinion which no man had maintained before him IN this TREATISE I shall first declare God willing what it is that they call Transsubstantiation secondly howe absurde an opinion it is and thirdly with what relùctation it was insinuated into the bosome of the Latine Church but euer vntill this daye was rejected of the Grieke Church Nowe Transsubstantiation as they saye is an euanishing of the substance of bread and wine after the wordes of consecration and a substitution of the bodie blood of Christ in place of the euanished substance of bread and wine the accidents of bread and wine alwayes remaining without inherence into anie subject Albeit the worde Transsubstantiation seemeth to import a change of one substance into another and the moste part of them define it to bee a chaunge of the substance of bread into the substance of Christes bodie yet some of them doe forsee a great inconueniencie if Transsubstantiation be defined to a chāge of the substance of bread into the substance of Christes bodie namely this that Christes bodie in heauen cladde with a most glorious and celestiall brightnesse and Christes bodie in earth ouershaddowed with the accidentes of bread and wine shall not bee counted one and the selfe same bodie in respect that the bodie of Christ that is in heauen was formed by the holy Spirit of the substance of the Virgine Marie and the bodie of Christ in the Sacrament woulde bee founde to bee made of the substance of bread This is the cause wherefore they who are more subtile than the rest abstaine from the grosse definition afore-saide Howsoeuer concerning the word Transsubstantiation I admonish the Reader that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an euanishing or disparition hath no affinitie with Damascenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change of one thing vnto another thing that is better so that there is no good agreement amongst themselues concerning the signification of the word Transsubstantiation Concerning consecration of the elementes there are diuerse opinions The
substance euanishe when I haue brought tenne times moe testimonies than I haue already done I shall receiue this answere returned vnto mee That whatsoeuer was the opinion of these Fathers the generall Councell of Lateran anno 1215. which was wiser than these fore-mentioned Fathers haue taken a deeper consideration into this matter than these Fathers did and they haue allowed the doctrine of Transsubstantiation Howsoeuer let me obtaine this fauour at the hands of the Christian Reader that he may consider that they who brag so much of Antiquitie are driuen backe to seeke refuge in the Noueltie of late Councels THE latter part of their definition wherein they say that after consecration the accidents of bread and wine such as whitenesse roundnesse and rednesse doe remaine in the Sacrament without inherence into any subject In this part I blame them againe of Noueltie No ancient Father euer spake of accidents without a subject And albeit M. Harding impudeÌ„tly citeth the testimonie of Basilius Magnus to prooue that accidentes may subsist without a subject because in the first dayes creation there was light this light had no subsistance in any subject This citing of the authoritie of an ancient Father expresse contrarie to his owne meaning and wordes is an intolerable abusing of the writinges of Fathers The words of Basilius are these as is well obserued by the learned Doctor IEWEL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye The aire was lightened or rather it had the whole light whollie mingled with it selfe Hee saith not that the light was an accident without a subject but hee pointeth out the subject wherinto it had inherence euen before the creation of the Sunne to wit the aire But seeing they haue refuge continually to the Omnipotent power of God when they vtter pointes of new and absurde doctrine and they saye that God by his Omnipotent power can make that accidents shall subsist without a subject To this I answere That our disputation with them is not about the power of God but about the will of God in the matter of the Sacrament And it is the will of God in the Sacrament of the Supper to leade vs vnto Christ as the onely bread of life by whome our soules are nourished vnto eternall saluation And the Lord vseth the externall signes to leade vs to the thing signified What are we that wee should despise the simplest meanes of the working of God Not only doeth the externall signes leade vs to Christ but also the analogie and similitude that is betwixt the bread Christs body leadeth vs to a consideration of the nourishing vertue that is in Christs body to feede vs vnto eternall life But Papistes by taking awaye the substance of bread and wine and leauing only naked accideÌ„ts in the which there is no nourishing vertue they vndoe the nature of a Sacrament taking awaye the similitude betwixt the signe and the thing signified without the which Augustine affirmeth that a Sacrament cannot subsist but let vs heare Augustines owne words Si enim sacramenta quandam similitudinem earum rerum quarum sunt sacramenta non haberent omnino sacramenta non essent that is If sacramentes had not some similitude with those thinges whereof they are sacramentes they coulde not bee sacramentes at all And Theodoretus in like manner saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The types must needes haue some similitude with the veritie IN the second head of our TREATISE the Absurdities of TRANSSVBSTANTIATION are to be considered First this opinion repugneth to the priuiledge alloted to the blesâ—…ed bodie of Christ in holy Scripture to wit that the body of the holy one of God should not see corruption but this substance which is in the Sacrament after the wordes of consecration it may putrifie and rotte therefore it is not the true bodie of Christ otherwise than sacramentallie Secondly this substance that remaineth in the Sacrament after the words of consecration is knowne to be capable of poyson for Emperours Kinges and Popes haue bene poysoned by the consecrated hostie such as the Emperour Henrie the seuenth and Pope Victor the third was poysoned in the Challice therefore it cannot bee the reall body of Christ which fâ—…edeth the soule cannot empoyson the body but it is called Christs body sacramentally Thirdly if Christes body after the words of consecration bee corporally present in the Sacrament then is it at one time both in heauen and in earth in heauen vnder a glorious similitude and in earth inuisible and ouer-couered with the accidentes of bread and wine which aggreeth not with the nature of a true humane bodie to bee at one time in diuerse places whereof I shall speake at greater length hereafter God willing Onely at this time I affirme that the Papistes are vntimously serious to proue the corporall presence of Christs body in the sacrament which position if it were granted yet are they nothing nearer to their purpose neither are we put backe in any thing whereunto we shoot and aime because if Christ were corporally present in the Sacrament as they speake yet no vertue can be drawne out of him to the comfort of our soules but onely by spirituall touching by faith as appeareth in the woman diseased with the bloodie issue The doctrine of Trans substantiation not only importeth corporall presence of Christs body in the sacrameÌ„t of the Supper but also corporal manducation of the body of Christ which is common both to godly vngodly men and this they deny not only they say that godly men eat Christs body worthily vngodly meÌ„ eat Christs body vnworthily But I affirme that if vngodly men eat the body of Christ corporally in the holy Supper then is his body receiued in the sacrament by them to whom it is not promised in the worde which is an absurde thing For like as a seale affixed to a charter sealeth vp nothing to him to whome the charter promiâ—…eth nothing Euen so the sâ—…crament cannot seale vp a fellowship with Christ to an vnbeleeuing maÌ„ because Gods promises are made onely to the beleeuers They will answere True it is the vnbelecuers haue no fellowship with Christ no not although they eat his body corporally because they eat it vnworthily But to this I answere that this their doctrine is new and vnknowne to antiquitie For ancient Fathers acknowledge a worthie vnworthie eating of the Sacrament of Christs body but not a worthy vnworthy eating of the body of Christ in respect Augustine saith Res veroipsa cujus sacramentum est omni homini ad vitam nulls adexitium quicunque ejus particeps fuerit that is to saye But the matter of the Sacrament to wit CHRISTS bodie by eueric man who is partaker thereof is receiued to life and by no man to destruction And this mooueth AVGVSTINE in another place to saye That IVDAS did eate the bread of the Lord but not the Lord himselfe who
of their Hierarchle haue forsaken it yet this they gaine that Marriage beeing counted an holie Sacrament they haue drawne the cognition of all Matrimoniall causes vnder their judicatorie This beeing done and their authoritie beeing setled they tooke boldnesse to make lawes both impious against GOD and injurious to men as namelie that Marriages bound vp betwixt young persons without consent of Parentes shoulde bee firme and itable That amongst kinsfolke it shoulde not bee lawfull to marrie within the seuenth degree and these were alreadie married within these degrees shoulde bee separated againe That a man who is diuorced from an adulterous woman shall not haue libertie to marrie during her life-time That they who are spirituall brethren and sisters by the Sacrament of Baptisme and Confirmation shall not haue leaue to marrie one another And Marriage is forbidden at certaine seasons of the yeere And finallie that the Church may dispense with the degrees of consanguinitie forbidden in the eighteenth CHAPTER of LEVITICVS and finde out moe degrees impeding Marriage to bee bound vp The Apostle PAVL when hee calleth Marriage a great mysterie EPHES. CAP. 5. VERS 32. hee is speaking concerning CHRIST and concerning His Church And it is indeede a mysterie vnspeakeable whether wee consider the beginning or the progresse or the consummation of this Marriage It is begunne in Earth and perfected in Heauen And the loue of CHRIST and His Church is vnspeakeable For euen the Spouse of CHRIST albeit shee bee infirme and weake in the Earth yet her heart is so inflamed with the loue of her husband that shee forgetteth all thinges and remembereth vpon Him shee counteth all thinges to be dongue in comparison of him one sight of His reconciled face is dearer to her than all the treasures of the worlde His name is like a sweete oyntment powred out and delighting her soule with the sweete smell of saluation And if the loue of the Church towardes CHRIST bee vnspeakeable who can comprehende the length breadth and deepnesse of the loue of CHRIST towardes His Church who hath purged her from all spotte of sinne in this worlde and prepared a glorious mansion for her in His Fathers house that is in Heauen But this is not spoken of the marriage of mortall men with their wiues True it is that the Apostle PAVL in that same place setteth downe some similitude betwixt corporall marriages and the spirituall marriage betwixt CHRIST and His Church But that is not enough to furnishe out an ordinarie Sacrament in the Church of GOD for then shoulde there bee infinite Sacramentes For the Kingdome of GOD MATTHEW 13. is compared to a man who soweth good seede in his fielde It is compared to leuen and to a treasure that is hidden in the fielde and to a drawe nette and to a graine of Mustard seede yet all these thinges are not Sacramentes in the Church Yea and in the marriage of ADAM and EVA wee see a certaine similitude of the spirituall marriage betwixt CHRIST and His Church for ADAM loued the woman which was fleshe of his fleshe and bone of his bones and in whom hee saw his owne similitude GENES CHAP. 2. VERS 23. And CHRIST in like manner by feeding vs with His owne bodie and blood Hee maketh vs fleshe of His owne fleshe and bone of his owne bones and more-ouer Hee stampeth vs with His owne similitude to assure vs that He loueth vs whom Hee hath stamped with His owne likenesse In like manner a matrimoniall bande is more indissoluble than other bandes for other bandes like as they are bounde vp with consent of parties so in like manner they maye bee dissolued and vndone with consent of parties but the bande of Marriage cannot bee vndone except by death or fornication But the conjunction betwixt CHRIST and His Church ROMAN CHAP. VIII cannot bee vndone by death it selfe As concerning spirituall whordome the true Church which consisteth of a number whome GOD hath elected called justified sanctified and whome Hee intendeth to glorifie These I saye the LORD in mercie preserueth from spirituall whordome and apostasie from the knowne trueth And like as a chaste woman delighteth in her husbande whether hee bee present with her or absent from her if hee bee present shee delighteth to conferre with him if hee bee absent shee delighteth to talke of him to reade his letters to beholde the tokens of his fauour towardes her and finallie in the secrete parloure of her heart to meditate of his goodnesse towardes her Basil. Magn. De vera Virginiâ—… Euen so the Church is rauished with an vnspeakeable delight of her husband IESVS CHRIST Hee is spirituallie present and by holie prayers shee talketh with Him night and daye Hee is corporallie absent therefore shee delighteth to talke of His loue and goodnesse towardes her and to reade the bookes of holie Scripture wherein His good will towardes her is clearlie manifested and in the secrete chamber of her heart continuallie to meditate of His second blessed appearance IN nothing doeth the ROMANE Church agree better with vs for a time than in magnifying Marriage as an holie bande instituted by GOD in PARADISE and hauing a type and similitude of the loue of CHRIST towardes His Church and therefore they make it an holie Sacrament in the Church which no man euer did before the dayes of Pope GREGORIE But when they perceaued that this was not consented vnto that Marriage shoulde bee counted one of the ordinarie Sacramentes in the Church especiallie the whole Hierarchie of the ROMANE Church disclaiming it and the East Church in a generall Councell disallowing prohibition of Marriage to men called to spirituall offices The ROMANE Church tooke offence at euerie thing which was repugnant to their opinion They coulde neither abide them who denied that Marriage was a Sacrament nor yet them who gaue libertie to Church men to marrie And so beeing irritated on all sides they beganne to speake euill of Marriage as a worke of the fleshe and an estate vncompetent to men in spirituall offices Is not the ROMANE Church in this poinct like vnto the Riuer EVPHRATES which flowing out of the Mountaines of ARMENIA setteth its course Westward vntill it forgather with the skirtes of Mount TAVRVS and then when the course of it is hindered it fetcheth a contrarie course and runneth directlie East vntill it bee mixed with the water of TYGRIS Euen so the ROMANE Church which coulde neuer abide to bee controlled it tooke occasion to speake vnreuerentlie of Marriage because their opinions were not receaued in the Church without contradiction NOwe seeing the cause is euidentlie knowne wherefore they were so serious to drawe in Matrimonie into the number of Sacramentes namelie to the ende that matrimoniall causes might bee founde spirituall causes and might bee judged by spirituall Iudges Let vs consider what constitutions they made in matters of Matrimonie without anie warrand or regarde of Scripture insomuch that their vilepending of Scripture maketh a number of
betwixt the Riuers Arnon Iordan and Iabbok by one apparent right the king of Ammon claimed that these lands should be restored vnto the Ammonites to whom of old they did belong but Iphtah refused to giue ouer the possession of these landes wherein the Reubenites and Gaaites dwelt and that for three great reasons First they receiued these landes out of the handes of their GOD by whose expresse commandement and warrant MOSES faught against Sihon king of Hesbon Secondly since the dayes of MOSES vntill the dayes of the gouernament of IPHTAH that is the space of three hundreth yeeres the people of Israel peaceablie possessed those landes And thirdly euen in the dayes of Moses these landes were taken out of the handes of the Amorites who were possessors of them at that time and not from the Ammonites For the like reasons I say we cannot agree to the doctrine of Inuocation of Saints First because wee haue receiued a perfect forme of prayer out of our LORDS hands wherein we are taught to pray onely to our Heauenly Father and not to Saints Secondly because the Church for the space of three hundreth yeeres after the LORDS ascension used no other forme of prayer then this to pray to GOD alone through IESUS CHRIST Thirdly if Papistes will needes make anie controuersie in this matter let them controuert with CHRISTS Apostles who haue left vnto their true successors this forme of prayer which we now use and such new young school-maisters as Papistes are wee cannot admit Against the seconde of the three preceeding reasons if they object that in the dayes of Cyprian the Christian Virgine whom Cyprian before his conuersion pursued with Magicall arts labouring to circumueene her shee prayed for helpe to the Virgine Marie as Nazianzenus writeth To this I answere that this narration which Nazianzenus hath found in some Apocryph booke is rejected by the learned as an vncertaine thing whereof Ierom writing of the conuersion of Cyprian maketh no mention Secondly this forme of prayer that a weake and timorous Virgine used was no liturgie nor forme of prayer used amongst Christian people in their holy assemblies and that thing which any one person doth of infirmitie and weakenesse is not to bee counted an ancient doctrine in the Church Seeing the Apostle warneth vs to absteine from all appearance of euill at least Papistes in their Inuocation of Saintes shoulde haue absteined from formes of speaking used in prayers made vnto the eternal GOD lest they should seeme to giue the glory onely due to the Creator to the creatures But in the matter of Inuocation of Saintes they haue set themselues forward with such impetuous speate that they cannot absteine from the honourable stiles giuen to GOD but these also must bee giuen to the Saintes The Prophet Dauid calleth the LORD his Rocke his Fortresse his Strength his Shield the Horne of his Saluation and his Refuge And in another Psalme GOD is our hope and helpe ◅rength in troubles readie to be found Are not all these honourable stiles and many more attributed to the Saintes in the ordinary prayers of the R◅ane Church Is not the Virgine Marie called the Queene of Heauen the prouident gouernor of Heauenly and Earthly powers the mother of mercie obteiner of pardon mediatrix to GOD-ward restorer of the grace to bee hoped for the mother of the militant Church the aduocate of the world Such pretious ointment as this is more meete to bee poured out vpon the feete of CHRIST then vpon the head of the Virgine Marie but a prodigall waster neither regardeth what hee giueth nor to whom they are but one steppe from calling the Virgine Marie directly eternall GOD for they put the gouernement of Heauenly and Earthly things vpon her shoulder they call her Queene of Heauen and the prince of peace What remaineth to bee said but one word that shee is almighty GOD and this stile also will bee necessarily inferred vpon the preceeding honourable titles attributed to her The honourable stile of an Aduocate Bellarmine is the bolder to attribute vnto the Virgine Marie because that Ireneus writeth Et sicut ill◅ seducta est ut effugeret DEVM sic h◅c suasa est ◅bedire DEO uti Virginis Euae Virgo Maria fieret advocata that is and like as she to wit Eva was seduced to depart from GOD euen so this woman to wit the Virgine Marie was perswaded to obey GOD to the end that the Virgine Marie might be an aduocate for the Virgine Eva. I am certaine that Bellarmine vnderstood not the meaning of Ireneus better then hee vnderstood the sence and meaning of his owne words In the words immediately preceeding Ireneus declares that like as sinne came in by disobedience in eating of the fruite of the forbidden tree euen so righteousnesse came in by him who manifested his obedience in another tree that is in suffering death vpon the Crosse. What neede had Be◅larmine to wreast the wordes of Ireneus after hee had set downe so cleare a commentarie of his owne words for hee calleth the Vi◅gine Marie an aduocate in respect of her blessed birth who by his obedience satisfied for the sinne that Adam brought in by his disobedience Now it is true that superstitiō is like vnto the Feau◅r called Hectica in the beginning hardly discerned but easie to bee cured and in end easily discerned but not easily cured Euen so it was hard to know what would bee the issue of the disputation of Origen when he disputed concerning the affection that Saintes departed carried towarde the members of the Militant CHURCH of GOD but it was easie to stay the course of this errour when hee who was the first author of it durst not auow it but in secret disputations said that possibly such a thing might bee But in our dayes the Feauer is growne to such an height that it is easier to discerne the errour then to find out a way to correct it What is then to bee done at this time where into errour hath preuailed so farre and of so long time that it is like vnto a Gangrene dayly becomming worse and worse so that it is apparently a remedilesse euill shall wee cease from damning superstition and let the people pray as they list It is better to follow the example of the holy Prophet Helias albeit Idolatrie was vniuersally ouer-spred in the kingdome of Israel yet he reproued the people for halting betweene two opinions and hee bowed his knees to GOD and prayed that the LORD would send fire from Heauen to burne the sacrifice and to seale vp in the hearts of the people that the GOD who made the Heauen and the Earth was the onely true GOD and onely to bee worshipped Euen so beside reprouing of superstitious Inuocation of Saints which also I haue done according to the measure of my knowledge in this Treatise I pray to the eternall GOD that hee
would send from the Heauen the diuine flame of his celestiall loue to the ende that the fleshly conceits of mens hearts may bee brunt vp and that they may bee fully perswaded that the LORD who made the Heauen and the Earth is hee alone to whom spirituall sacrifices are to bee offered and that through IESVS CHRIST to whom with the Father and the Holy Spirit bee praise and glorie now and euer AMEN A TREATISE Of the authoritie of COUNCILS IN the first three hundreth yeeres of our LORD Councils were few in number and verie obscure and few of them had great authoritie except the Councill holden in HIERUSALEM by the Apostles yet was the first age after CHRIST the golden age whether wee consider doctrine or maners in doctrine more sincere in maners more vnreproueable then any age after following in so much that all the accusations forged against their doctrine and conuersation were but calumnies and lyes The banquets of Thyestes and the chambring of Oedipus perpetually objected to the Christians of the primitiue Church what were they but cauillations in thinges whereof they had no vnderstanding They knew not what the spirituall eating of the flesh of CHRIST did meane neither knew they how necessary it was for Christians to keepe holy assemblies in the night time when they had not libertie to doe it in the day time And they spake euill of things they could not nor would not comprehende as the Gracians and Romanes counted the Hebrues Barbarians because they had no regard to vnderstand their language But out of all question the first age was the golden age of the worlde after it was renewed by the comming of CHRIST in doing of good more willing in suffering of euill more patient then anie age that followed the first 300. yeeres of our LORD And that thing where into the primitiue Church seemeth to be inferiour to posteriour times to wit in number and splendor of Councils in that same point it hath a prerogatiue such as Iuda had ouer Israel there were more altars in Israel then in Iuda but that one altar in Hierusalem was better then all their altars And the Councill holden in Hierusalem by the Apostles in the dayes of the Emperour Claudius was better then all the Councils either Generall or Nationall that euer were gathered since those dayes Now before I speake in particular of thâ—… necessitie of Councils of their authoritie of the abuse of Councils and power to conuocate them and who should haue vote in Councils somewhat is to bee premitted concerning the name giuen vnto Gâ—…nerall or Nationall assemblies Gratianus busieth himselfe in manie vnnecâ—…ssarie thinges and in this also to secke out the Etymologie of the Latine word Concilium and hee deduceth it from the word Cilium called in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eye lid and the compound word Concilium signifieth the companie of men who agree in one minde as the eye liddes doe when they couer the eyes they couer both together and when they open againe to giue place vnto the sight of the eyes they open both at once And so Gratianus thinketh that Concilium is Coelus consentientium that is a company of men who agree in one mind The fourth Councill of Garthage requireth beside consent and agreement in one minde a consent to the veritie and trueth of GOD therefore they say that the assemblie of Heretiques should not bee called Concilium but Conciliabulum But in acurate seeking out of Etymologies scarce can Plato himselfe in his Dialogue called Cratylus escape the blame of curiositie the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainer and is borrowed by the Latinists who usually call a Councill Synodus and it is used in this sence to betoken a meeting of men in spitituall offices for timous suppressing of corruptions either in Doctrine or maners springing vp into the Church The necessitie of Councâ—…ls may bee proued by these arguments following First those ordinarie meanes which the Prophets and Apostles who had their callinâ—… and gifts immediatly from GOD did use for suppressing of false doctrine and corrupt maners should of necessitie continue in the Church But so it is that conuentions assemblies was one of these ordinary meanes ergo they should continue in the Church The seconde part of the argument is proued by the example of the great assemblie gathered at Silo in the dayes of Iosua to suppresse the apparent defection of the Reubenites Gadites and halfe tribe of Manasses from the true worship of GOD as seemed vnto them And this Assemblie had allowance of GOD forasmuch as it was ordered with wisedome the glory of GOD was onely respected and the ende of it was peace in ISRAEL Next the great assemblie of the ten tribes at mount Carmell procured by Helias the Prophet but gathered by the commandement of Achab the king of Israel declareth that assemblies of Church-men and others of chiefe authoritie was an ordinarie meane to reforme abuses in Religion albeit no reformation followed after this assemblie yet the enemies of the true Religion were conuicted in their consciences false teachers were disgraced and punished and the zeale of Helias toward the glory of GOD had allowance by a miracle of fire from Heauen In like maner Samuel by gathering a great assemblie of all Israel at Mizpah procured a reformation both in Religion and maners amongst them Dauid in transporting the Arke to the citie of Dauid Salomon in the dedication of the Temple both used the support of holie assemblies gathered to that effect And in the new Testament the Apostles Elders and Deacons met together in an holie assemblie at Hierusalem and timouslie suppressed the doctrine of false teachers who affirmed that the Gentiles could not bee saued by faith in CHRIST onely except they had also beene circumcised and kept the law of Moses All these examples and manie more contained in holy Scripture teach vs that the meeting of holie assemblies was an ordinarie meane to suppresse corruption in doctrine and maners and to aduance the kingdome of GOD. Secondlie that thing which godlie Emperours did for the suppressing of Heresies following the examples of the Prophets Apostles especiallie when no better meanes could be found out is necessarilie to bee obserued But so it is that the godlie Emperours Constantine Theodosius Valentinian the third and Theodosius the second the sonne of Arcadius and Martianus conuocated Councils for suppressing of the Heresies of Arrius Macedonius Nestorius and Eutyches and no better meanes could be found out neither as yet can bee founde out for suppressing of Heresies Therefore the custome of conuocating Councils at times requisite is necessarilie to bee obserued Other arguments albeit they haue not so necessarie a consecution as the former notwithstanding they proue that lawfull Councils are a terrour to the kingdome of the Deuill and that the instrumentes of Sathan such as Iulian the