EVSEBIVS reckoneth onely 12. yeeres lib. 6. cap. 12. He stirred vp the fift persecution against the Christians The crimes objected against the Christians beside those that were objected in the former persecution were these Rebellion against the Emperour sacriledge murthering of infants worshipping of the sunne and worshipping the heade of an Asse which last calumnie was forged against them by the malice of the Jewes This persecution raged most seuerely in the townes of Alexandria and Carthage like as the former persecution had done in Lions and Vienne in France Euseb. lib. 6. cap. 1. LEONIDES the father of ORIGEN was beheaded his sonne being but yong in yeeres exhorted his father to perseuere in the faith of Christ constantly vnto the death POTAMIEA a yong beautiful virgin in Alexandria was by the judge condemned to death and deliuered to a Captaine called BASILIDES who stayed the insolencie of the people that followed her to the place of execution with outrage of slanderous and rayling worde crying out against her for this cause shee prayed to God for the conuersion of BASILIDES to the true faith and was heard of God in so much that he was not onely conuerted to the faith of Christ but also sealed it vp with his blood and had the honour of martyrdome Euseb. lib. 6. cap 5. ALEXANDER who was fellow-labourer with NARCISSVS in Ierusalem escaped many dangers yet was he martyred in the dayes of DECIVS the 7. great persecuter Euseb. lib. 6. cap. 39. Of this Emperour the Senat of Rome said Aut non nasci aut non mori debuisse that is Either hee should neuer haue beene borne or els should neuer haue tasted of death So it pleased the Lorde by his wise dispensation to suffer the dayes of TRAIAN ANTONINVS Philosophus SEVERVS Emperours renoumed in the world to be more cruell against his owne people then the dayes of NERO DOMITIAN CALIGVLA or COMMODVS to the ende the poore Church might learne to be content to be spoyled of all outward comfort and to leane vpon the staffe of the consolations of God alanerly Many that were brought vp in the schooles of ORIGEN suffered martyrdome such as PLVTARCHVS SERENVS HERACLIDES HERON and another hauing the name of SERENVS also Euseb. lib 6. cap. 4. Among women RHAIS was burned with fire for Christs sake before she was baptized with water in Christs Name Euseb. ibid. Innumerable moe martyrs were slaine for the faith of Christ whose names in particular no ecclesiasticall writer euer was able to comprehend therfore it shall suffice to heare the names of a few The rest whose names are not expressed enjoy the crownes of incorruptible glory as wel as those doe whose names are in all mens mouths It is the comfort of our hearts to remember that the Apostles and Euangelists sealed vp with their blood the doctrine which they taught and committed to writ and no other doctrine and the holy martyres immediatly after the Apostles dayes sealed vp with the glorious testimonie of their blood that same faith which we now professe which they receiued froÌ„ the hands of the Apostles but they were not so prodigall of their liues to giue their blood for the doctrine of worshipping of images inuocation of Saints plurality of mediators of intercession the sacrifice of the Masse both propitiatory and vnbloody expresly against the wordes of the Apostle Heb. 9. ver 22. and such other heades of doctrine vnknown to antiquitie The Romaine Church in our daies is a persecuting and not a persecuted Church more fruitfull in murthers then martyrdomes glorying of antiquitie and follow ing the forgerie of new inuented religion This Emperour SEVERVS was slaine at Yoâ—…ke by the Northerne men Scots Bassianus Geta. SEVERVS who was slaine at Yorke left behind him two sonnes BASSIANVS and GETA BASSIANVS slewe his brother reigned himselfe alone 6. yeres so that the whole time of his gouernment both with his brother and alone was 7. yeeres 6. months Euseb. lib 6. cap 21. He put to death also PAPINIANVS a worthie lawyer because he would not pleade his cause anent the slaughter of his brother before the people but saide that sinne might be more easily committed then it could be defended Bucolc Hee tooke to wife his own mother in law IVLIA a woman more beautifull then chaste In all his time as he confessed with his owne mouth hee neuer learned to doe good and was slaine by MACRINVS Macrinus with his son Diadumenus MACRINVS and his sonne reigned one yeere alanerly Euseb. lib. 6. cap. 21. Antoninus Heliogabalus ANTONINVS HELIOGABALVS reigned after MACRINVS 4. yeeres Euseb. lib. 6. cap. 21. He was a prodigious belly-god a libidinous beast an enemie to all honestie and good order Func Chron. So many villanous things are written of him that scarcely if the Reader can giue credite to the historie that euer such a monster was fashioned in the belly of a woman At his remouing in his progresse oftimes followed him 600. chariots laden onely with baudes and common harlots His gluttonie filthinesse excessiue riotousnes are in al mens mouthes Hee was slaine of the souldiers drawen through the citie and cast into Tiber. Alexander Seuerus ALEXANDER SEVERVS the adopted sonne of HELIOGABALVS reigned 13. yeeres Euseb lib. 6. cap. 28. Chron. Func He delited to haue about him wise and learned counsellers such as FABIVS SABINVS DOMITIVS VLPIANVS c. This renowmed Lawyer VLPIANVS was not a friend to Christians but by collecting together a number of lawes made against Christians in times bypast he animated the harts of judges against them And this is a piece of the rebuke of Christ that Christians haue borne continually to be hated of the wise men of the world hist. Magdeburg Cent. 3. Hereof it came to passe that in this Emperours time albeit hee was not so bloodie as many others had bene before him and therefore his Empire was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnbloodie yet not a few suffered martyredome euen in the dayes of ALEXANDER such as AGAPETVS a young man of 15. yeere old at Praeneste a towne of Italie Hee was assaied with many torments and finally with the sword he was beheaded The judge who gaue out a sentence of death against him fell out of his judiciall seat and suddenly died The martyredome of CECILIA if by her trauailes VALERIAN her espoused husband and TIBVRTIVS his brother 400. moe had bene conuerted to Christ secretly baptized by VRBANVS B. of Rome immediatly before her death I maruel that no mention should be made by EVSEBIVS of such a rare miraculous worke Senatours and noble men at Rome such as PAMMACHIVS SIMPLICIVS and QVIRITIVS with their wiues and children died for the faith of Christ with many others Hist. Mag. Cent. 3. The fauour that this Emperour shewed to Christians against whom the very sloobering cookes did contend challenging vnto themselues the right of a place whereinto Christians were accustomed to
Canon containing a rehearsal of the bookes of holy Canonicke Scripture it declareth the book to be supposititious wherein the 3. bookes of Maccabees are comprehended as bookes of the old Testament And againe among the bookes of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note the preeminent dignitie it reckoneth the two epistles of CLEMENT and his precepts giuen to Bishops comprehended into 8. bookes which were not to be published to all men in respect they contained some secret mysteries Canon Apost cap. 84. Is then the epistles of CLEMENT the 8. bookes of his precepts written to Bishops the actes of the Apostles written by him Canonicke Scripture books of the new Testament equall to the writings of the Apostles yet dited for the most part as secret mysteries to Bâ—…shops to be concealed and hid from the people when as the Apostle PAVL by the contrarie writing to TIMOTHIE and TITVS writeth vnto them wholsome precepts to be communicat to the people And the Apostle IOHN writeth to the Angels of the seuen Churches of Asia nothing but wholesome precepts to be imparted and communicat to the 7. Churches Apoc. 2. 3. such a candle that shall be hid vnder a bushel and not set vpon a candlesticke to giue light vnto the houshold of God I dare not imagine that either the holy Apostles or yet CLEMENT one of the Apostles faithfull successours did euer light such a candle The allowance which these Canons of the Apostles got in the sixt generall Councill Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greeke into Latin glorieth so much was vpon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glorie much First because in that generall Councill HONORIVS 1. sometime Bishop of Rome was condemned of heresie Secondly because in that Council the Bishop of Constantinople was ordained to be in equall authoritie with the Bishop of Rome And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiasticall offices to marie these constitutions I say were vtterly disallowed and the 5. chapter of the Canons of the Apostles gote better allowance because in it it was statute and ordained that the Bishop Elder or Deacon who repudiateth his own wife vnder pretence of religion shall be excommunicat and if he continue so doing he should be deposed Now this generall Councill making in so many principall points against them and onely gracing the supposititious booke of the Canons of the Apostles of purpose to disgrace the constitutions of the Romaine Church if HOLOANDER had remembred what he had bene doing he had bene more sparing in alledging the authoritie therof The shortnes of the treatise wil not permit me to make plaine to the reader how the Council gathered by CONSTANTINVS POGONATVS and the fathers of that same Councill gathered againe by IVSTINIAVNS 2. to perfite the worke they had immediatly afore begun both constitute but one generall Councill Alwayes if any thing seeme to be made vp against vs by the alledgance of a testimonie out of the booke of the Canons of the Apostles remember in what time this testimonie is alledged namely in the 68 1 yeere of our Lord. If IVSTINVS MARTYR or IRENEVS or any ancient father neere vnto the Apostles dayes had cited a testimonie out of this supposititious booke it had bene more likly that the Apostles had giuen command to CLEMENT Bishop of Rome to write that booke As touching the third maske of antiquitie to wit the decretall epistles in the first Tome of Councils and the distinctions of GRATIAN falsly ascribed to the ancient Bishops of Rome I hope in the mercy of God to remember a few of them specially in the 3. Centurie but not to the honour of impudent and vnlearned fellowes who haue forged these decretall epistles as if the world in all ages could produce no broods of better spirits then the asses compositours of these decretall epistles As concerning the accurate speculations of DIONYSIVS AREOPAGITA who was neuer rauished vp vnto the third heauen as PAVL was neither sawe things that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things that cannot be spoken and which are not possible for any man to vtter as PAVL did 2. Cor. 12. ver 4. I say of him onely two things First if he had beene so ancient a writer as Papistes speake and the disciple whom PAVL conuerted by his preaching in Mars street Acts 17 then ancient writers had made mention of him such as IVSTINVS IRENEVS and CYPRIAN and such others but of his writings no mention is made in the greatest antiquitie Secondly I say with that reuerent Doctour of our own nation Mr THOMAS SMETON that the books giuen out vnder the name of old DIONYSIVS AREOPAGITA sunt prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are altogether fecklesse impertinent frivolous books Of Heresie EPIPHANIVS Bishop of Cyprus when hee writeth against Heretiques he intituleth his booke Panarium that is a medicinable boxe or shrine whereinto are contained sauing medicaments against the venome oflying doctrine albeit heresie be a poysonable and hurtfull thing yet treatises of heresie haue bene compiled not to hurt any man but to giue warning to eschewe the pernicious snares of the deuil Like as learned men who haue written of the nature of herbes haue not onely written of such herbes as are meete for food and of such as haue a medicinable vertue to cure diseases but of those also that are venemous and poysonable to the end that men beeing warned of the perill that is in eating of them they may escape danger and be kept in safetie In all ages wicked men haue bene like vnto IVDAS when hee entred into the garden of Gethsemane where Christ was praying and sweating bloodie teares for the saluation of mankinde he stepped in into the garden only of purpose to betray his master so doe wicked men in our daies read the holy Scriptures diligently walking as it were in the middes of the garden of God but onely of intention to betray Christ Iesus and to gainsay his euerlasting trueth On the other side it becommeth vs well when we are driuen either by necessity or by some honest occasioÌ„ to be in places where Satan hath set vp his throne to be walking as it were through the garden that Satan hath planted then let vs mark diligently the abominatioÌ„s of the deuill the multitude of serpents and vipers that are lurking there and giue warning to poore soules who are intangled with error to leaue that habitation of Dragons to come forth out of that comfortlesse den to the end their soules may be refreshed with the delectable flowres of the garden of God I hope in the mercy of God so to speake of heresy as I shal moue no man to be an Heretique And as concerning the rayling words of the aduersaries of the truth who haue with opeÌ„ mouth proclaimed vnto the world that we are Heretiques
no mention of the fornication of Athanasius of the hande of Arsenius of the Table Cuppe and bookes aboue mentioned but they forged newe accusations against him whereunto the Emp. gaue too hastie credite and banished Athanasius to Triere Immediately after the Councill of Tyrus many bishops were assembled at Hierusalem for the dedication of the Temple which the Emp. Constantine had builded at the place of the LORDS sepulchre Anent the Councill of Antiochia wherein the Arrians deposed Eustatius and the Councill of Arles wherein Cecilianus was absolued from the accusation of the Donatists no further discourse is needefull then is conteined in the historie of the liues of these two Bishops Gangra is a towne of Paphlagonia In this towne were assembled certaine Fathers to the number of 16. about the yeere of our LORD 324. The occasion of their meeting was the Heretique Eustatius who admiring the Monasticke life or as others affirme fauouring the Heresie of Encratitae and the Manicheans he spake against Marriage against eating of fl◅sh he damned the publicke Congregations of GODS people in Temples and said a man could not be saued except he forsooke all his poss◅ssions and renounced the wo◅lde after the forme of monkish doing These opinions were damned in the Councill of Gangra The subscriptions of the Fathers of this Councill after their Canons are worthie to be remarked These things say they haue we subscribed not vituperating them who according to Scripture chooseth vnto themselues an holy purpose of a continent life but them onely who abuseth the purpose of their minde to pride extolling themselues against the simpler sort Yea and damne and cut off all those who contrary to Scripture and Eccl◅siasticall rules bring in new Commandements But we admire humble Virginity and wee approue continencie that is vndertaken with chastity and Religion And wee embrace the renounciation of seculare businesse with humilitie And we honour the chast band of Mariage And we despise not riches joined with righteousnesse and good workes And we commend a simple and cou◅se apparrell used for couering the body without Hypocrisie Likewise wee reject loos and dissolute g◅rments And we honour the houses of GOD and assemblies that are in them as holy and profitable Not debarring men from exercises of pietie in their owne priuate houses But places builded in the name of the LORD wee honour and Cong◅egations assembled in the same places for the common utilitie we approue And good workes which are done to poore brethren euen aboue mens habilitie according to the Ecclesiasticall traditions we blesse them And we wish all things to be celebrated in the Church according to holy Scriptures and the ordinances of the Apostles In the time of the reigne of Constantine in Eliberis a towne of Spaine were assembled 19. Bishops and of preaching Elders 36. The ende of their meeting was to reforme horrible abuses both in Religion and maners which in time of the tenne Persecutions had preuailed in Spaine And nowe in time of peace such enormities and festered maners co◅lde hard◅ly bee amended Manie Ecclesiasticall Canons were made in this Synode to the number of 81. Whereof wee shall rehearse but a fewe and such as clearely pointeth out the principall ende of their meeting They ordained that Heathnicke sacrificing Priests called of olde Flamines if they were content to absteine from sacrificing to Idoles and to learne the groundes of Christian R◅ligion after three yeeres repentance they shoulde bee admitted to baptisme Likewise they ordained that Christian Virgines shoulde not bee giuen in marriage to Pagans lest in the flou◅e of their youth they should bee entangled with spirituall whoredome In like maner that Bishops should receiue no rewarde from men that did not communicate with the Church They ordained that nothing that is worshipped shoulde be pictured on the wall And that in priuate houses no Idoles should be founde And incase the maisters of houses were afraide of the violence of their s◅ruantes at least they should keepe themselues pure and cleane which if they did not they shoulde bee counted strangers from the fellowship of the Church And that if any man happen to bee slaine in the action of breaking downe images his name shall not bee enrolled in the catalogue of Martyres because it is not written in the history of the Gospell that the Apostles used any such forme of reformation whereby they sig◅isie that by wholsome doctrine images should be castē out of the hearts of mē rather then broken with popular violence with the tumultuary attempts of priuate men Any judicious man may perceiue by these Canons both the time when and the cause wherefore this Council was assembled They who count the first Councill of Carthage to bee that Councill whereinto Cyprian with aduise of many other bishops of Numidia Lybia and other partes of Africke ordained men who were baptized by Heretiques to bee rebaptized againe they commit a great ouer-sight to recken the first Councill of Carthage to bee holden vnder the reigne of Constantine whereas it is certainely knowne that Cyprian was martyred in the dayes of Valeriane the eight persecuting Emperour But the first Councill of Carthage that was kept in CONSTANTINES dayes was that Councill whereinto the Donatistes condemned Caecil◅anus Bishop of Carthage whose innocencie afterwarde was tryed by manie Iudges In it there was no matter of great importance concluded and therefore I ouer-passe it with few wordes as an assemblie of li◅tle account All these Councils aboue mentioned were assembled in the dayes of CONSTANTINE the Great Now followeth Councils gathered in the dayes of his sonnes The cause pretended for the gathering of the Councill of A◅t ochi◅ in the dayes of Constantius the sonne of Constantine was the dedication of the Church of Antiochia which albeit C◅nstantine had builded yet fiue yeeres after his death and in the seuenteenth yeere after the foundation of this Temple was laide CONSTANTIUS his sonne finished and perfected the worke And vnder pretence of dedication of this Temple as saide is this assemblie of Antiochia was gathered ANNO 344. but indeede of purpose to supplant the true Faith To this Assemblie resorted manie Bishops to the number of 90. But Maximus Bishop of HIERUSALEM and ◅ulius Bish◅p of Rome neither came they to the Councill neither sent they any me◅enger in their name fearing as the trueth was that they were gathered for euill and ◅ot for good At this time Placitus the s◅ccessour of Euphronius gou◅rned Antiochia Now when they were met together many accus◅tions were heaped vp against Athanasius First that hee had accepted his place againe without aduise of other Bishops Secondlie because at the time of his r◅turning backe againe to ALEXANDRIA there fell out great commotion amongst the people and some were slaine others were contumeliouslie beaten and violently drawne before justice seates Mention also was made of the decrete of the Councill of Tyrus against
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
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
the martyrdome of PETER and PAVL LINVS ANACLETVS and CLEMENS were teachers of the Romaine Church In the second Centurie followe EVARISTVS ALEXANDER 1. XISTVS 1. TELESPHORVS HYGINVS PIVS 1. ANICETVS SOTER ELEVTHERIVS and VICTOR This VICTOR must needes bee called the 13. Bishop of Rome if ELEVTHERIVS be the 12. according to the computation of IRENEVS lib. 3. cap. 3. ONVPHRIVS according to his own custome giueth more credite to olde parchments that he hath found in the Vatican bibliotheke then to any ancient father He beginneth earely to distinguish CLETVS from ANACLETVS that by taking libertie to thrust in one moe in the first Centurie he may haue the greater boldenesse to thrust out another of the feminine sexe in another Centurie For it grieueth him to the heart to heare this thing so vniuersally affirmed and to see the penne of PLATINA blushing when hee writeth of IOANNES the eight hee maketh litle contradiction to that settled and receiued opinion of the feminine Pope But I leaue ONVPHRIVS sporting with his owne conceits as a Pleasant doth with his owne fingers when no other body will keepe purpose with him EVARISTVS finished the course of his ministration in 8. yeres ALEXANDER who is in expresse words called the fist B. of Rome after the death of PETER and PAVL Euseb. eccl hist. lib. 4. cap. 1. gouerned 10. yeeres and suffered martyrdome in the dayes of ADRIAN as PLATINA writeth After him XISTVS 1. continued 10 yeeres Euseb. lib. 4 cap 5 and died a martyr Platin. TELESPHORVS the 7 Bishop of Rome after the daies of the Apostles liued in that ministration 11. yeeres and was honoured with martyrdome Euseb. lib. 4. cap 10. HYGINVS An. 4. And PIVS the 1. ministred 11. yeeres These two suffered not martyrdom because their lot was to liue in the calme dayes of a meeke Emperour ANTONINVS PIVS ANICETVS ministred in that office 11. yeeres with whome POLYCARPVS B. of Smyrna conferred at Rome anent the obseruation of the festiuitie of Easter day He concluded his life with the glorious crowne of martyrdome Euseb. eccl hist lib. 4. cap 14. To him succeeded SOTER An. 9. After him ELEVTHERIVS An. 15. In whose time LVCIVS King of the Britons desired that he and his people should be baptized receiâ—…ed into the fellowship of Christians to whom ELEVTHERIVS sent FVGATIVS and DAMIANVS who satisfied the desire of the King his people so they were baptized and counted Christians Platina de vita Eleutherii After him VICTOR An. 10. He intended to haue excommunicat all the Churches of the East because they kept not the festi uitic of Pasche day conforme to the custome of the Church of Rome but rather vpon the day wherinto the Iâ—…wes were accustomed to eat their Paschal lamb But this rashnes of VICTOR was somewhat abated by the graue prudent counsell of IRENEVS B. of Lions who admonished VICTOR that there was no lesse discrepance of customes anent keeping of Lent then was anent the keeping of Easter day yet was not the vnitie of the Church violated nor rent asunder for this discrepance And when POLYCARPVS B. of Smyrna came to Rome in his conference with ANICETVS neither of them could persuade the other to change the custome of keeping of daves which they had receiued by tradition of their predecessours Notwithstanding they kept fast the bande of Christian fellowshippe and ANICETVS admitted POLYCARPVS to the communion of the Romaine Church and they departed in peace one from another Euseb. eccl hist. lib 5. cap. 26. QVADRATVS B. of Athens liued in the dayes of ADRIAN This Emperour vpon a certaine time wintered in Athâ—…ns went to Eleusina and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say initiat into all the mysteries of Grecia This fact of the Emperour gaue encouragement to those who hatâ—…d Christians without allowance of the Emperoures commandement to vexe the Christians Concerning his apologie for Christians giuen in to the Emperour together with the apologie of ARISTIDES a learned Philosopher and eloquent Orator in Athens we haue spoken already in the description of the life of ADRIAN Ierom. Catal script ecâ—…l AGRIPPAS CASTOR a very learned man answered to the bookes of the Heretique BASILIDES who with the noueltie of barbarous and vncouth wordes troubled the hearts of rude and ignorant people talking of a god whome hee called ARBRAXAS and of his prophets BARCAB and BARCOB words inuented by himselfe to terrifie simple people Euseb. lib 4 cap. 7. Such delusions of Satan Quintiâ—…sts in our dayes an ignorant race of braine-sicke fellowes haue vsed And so the blind led the blind and both fell into the ditch In this age HEGESIPPVS of the nation of the Iâ—…wes was connerted vnto the faith of Christ and came to Rome in the dayes of ANICETVS and continued vntill the dayes of ELEVTHERIVS Euseb. lib. 4. cap. 11. But for what cause he came to Rome or in what part of the world hee bestowed the trauels of his ministrie no mention is made neither by EVSEBIVS nor by any other ancient writer no not by IEROM himselfe a man most accurate explorator of all antiquities MELITO B. of Sardis a famous towne in Lydia wrote an apologie for the Christians to the Emperour ANTONINVS Philosophus whome EVSEBIVS calleth MARCVS AVRELIVS VERVS Euseb lib. 4. cap. 13. His apologie was written with Christian freedome and courage for he is not afraid to declare to the Emperour what good successe AVGVSTVS CESAR had in whose dayes Christe was borne and what vnprosperous â—…successe NERO and DOMITIAN had who persecuted the Christians hist. Magdeburg EVSEBIVS calleth him an Eunuch lib. 5. cap. 24. In the fourth persecution died IVSTINVS MARTYR accused and delated by CRESCENS He was conuerted to Christs religion by the trauels of an olde man whome he supponed for his grauitie to haue beene a Philosopher but hee was a Christian. This ancient man counselled IVSTINVS to be a diligent reader of the doctrine of the Prophets Apostles who spake by diuine inspiration who knew the veritie and were not couetous of vaine glory neither were they dashed with feare whose doctrine also was confirmed with miraculous works which God wrought by their handes Aboue all things willed him to make earnest prayers to God to open vnto him the portes of true light because the trueth cannot be comprehended except the father of light his sonne Christ Iesus giue vnto vs an vnderstanding heart Iustin. dialog cum Troph Hee wrote two bookes of apologie for Christians to the Emperour ANTONINVS PIVS and to his sonnes and the Senat of Rome In the second booke of his apologie he declareth that Christians were put to death not for any crime they had committed but onely for their profession In witnesse whereof if any of them would denie his Christian profession straightway hee was absolued because there was no other thing wherewith he was charged Iustin. apol 2. In this same persecution also suffered
the holy martyre of Christ POLYCARPVS B. of Smyrna He was willing to haue remained in the towne of Smyrna but by the earnest supplications of friendes was mooued to leaue the towne lurke secretly in the countrie Three dayes before hee was apprehended by his persecuters he dreamed that his bed was set on fire and hastely consumed which hee tooke for a diuine aduertisement that hee behooued to glorifie God by suffering the torment of fire His conference with the Romane Deputie and how he refused to deny Christ whom he had serued 80. yeres and euer found him a gratious Master also how he refused to sweare by the fortune of CAESAR and how patiently he suffered death for the Name of Christ this historie is set downe at length by Euseb. lib. 4. cap. 15. 16. IRENEVS B. of Lions in France and successor to PHOTINVS a martyr disciple of POLYCARPVS in his youth Euseb. lib. 5. cap. 5. flourished in the dayes of the Emperour GOMMODVS whose meeke conuersation peaceable cariage answering to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is peaceable made his name to be in great account amongst Christians How he pacified the furie of VICTOR B. of Rome and the pernicious schisme springing vp in the Church of God vpon very small occasioÌ„ it hath bene alreadie declared He lacked not his own infirmities errours euen in doctrine He was intangled with the errour of the Chiliasts lib. 5. contra Valentin He supponed that as Christ being 30. yeere old was baptized so likewise he began to teach when he was 40. yeere olde and suffered when he was 50. because he came to saue all therefore he wold taste of al the ages of mankind Iren. lib. 2. cap. 34. Yet is this opinioÌ„ repugnaÌ„t to the narratioÌ„ of the 4. Euangelists CLEMENS ALEXANDRINVS liued in the dayes of the Emperour COMMODVS He was the disciple of PANTENVS These two seeme to be the authors of Vniuersities and Colledges For they taught the grounds of religion not by sermons Homilies to the people but by catechetical doctrine to the learned in the schooles Bucolc Chron. Euseb. lib. 5. cap. 11. This CLEMENS esteemed too much of tradition like as PAPIAS did of whome we spake in the former Centurie wherby it came to passe that he fell into many strange absurde opinions directly repugnant to the written word of God affirming that after our calling to the knowledge of the truth possibly God may grant to them that haue sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we sin ofter then once or twise there is no more renuing by repentance or pardon for sinne but a fearful expectation of judgmeÌ„t Strom. li. 2. And in his 4. book of Strom. as it were forgetting his owne rigorous sentence against these who sin ofter then once or twise after their illuminatioÌ„ with the light of God he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say whether here or else where viz. creatures doe repent for no place is void or the mercy of God In which words he wold in sinuat that these who repeÌ„t either in this world or else where that is in the world to come may possibly obtaine fauour at Gods hande nothing can bee written more repugnant both to the word of God and also to his owne fore-mentioned opinion Many other worthy preachers and learned men flourished in this Centurie whose names of purpose are pretermitted In Athens PVBLIVS and ATHENAGORAS In Corinth PRIMVS DIONYSIVS and BACCHILVS In the Isle of Candie PHILIPPVS and PINYTVS In Anticchia HIERON THEOPHILVS MAXIMVS SERAPION hist Mâ—…gdeburg In Jerusalem before the dayes of the Emperour HADRIAN the Bishoppes of Jerusalem were of the nation of the Iewes But after the dayes of HADRIAN who banished the Iewes from their natiue soile Christian preachers of other nations were bishops in Jerusalem such as MARCVS CASSIANVS PVBLIVS MAXIMVSIVLIANVS CAPITO VALENS DOLICHIANVS NARCISSVS Eusebius lib. 5. cap. 12. the most part of all these liued in this Centurie but NARCISSVS with some others are knowne to haue liued in the dayes of SEVERVS the fift persecuter and some space after him Euseb lib. 6. cap. 9. But to write of all other worthy preachers and doctours in particular it were an infinite labour and far surmounting the habilitie of these ecclesiasticke writers who wrote in ancient times and much more our habilitie who liue in a posterior age Chap. 3. IN this second Centurie Satan inuying the propagation of the Gospel sent foorth a pernicious swarme of Hetiques such as SATVRNINVS of Antiochia and BASILIDES of Alexandria the one of them through Syria and the other through Egypt dispersed the venome of their hereticall doctrine To whome EVSâ—…BIVS addeth CARPOCRATES most properly counted the father of the Heretiques callâ—…d Gnostici Euseb. lib. 4. cap. 7. They receiued this name because they profesled a knowledge of darke hid mysteries The golden age of the Apostles and Euangelists was now spent and false teachers tooke the greater incouragement to teach a doctrine of deuils disallowing mariage commanding fornication and practizing abominable and filthie things which mine heart abhorreth to thinke vpon What necessitie drone EPâ—…PHANIVS in particular to manifest to the worlde the detestable and execrable mysteries of those Heretiques I cannot tel One thing I know that it shuld not be comely in my person to offend the chaste eares of Christians by renuing the memorial of that beastly vncleannes wherof EPIPHANIVS expresly writeth Epiph contra haerâ—…s They were justly called Borboritae or Caenosi because they were filthily polluted in the mire of vncleannesse August index hares Ad Quodvultdeum The followers of CARPOCRATES had in secrete places images of golde and siluer which they called the images of Iesus and therewithal the images of PITHAGORAS PLATO and ARISTOTLE and they worshipped them all Epiph. contrahaeres So that the worshipping of images and the adoration of the image of Iesus himselfe is not a custome borrowed from the ancient fathers of the first three hundreth yeeres but rather a custome borrowed from olde Heretiques such as CARPOCRATES and his follower MARCELLINA By their vnhonest and filthie conuersation it came to passe that the true professours of the Gospell were vilely slandered by persecuting Pagans objecting to Christians the bankets of THYESTES the chamberiug of OEDIPVS Euseb. lib. 4. cap. 7. This superlatiue degree of excessiue vncleannesse could not endure long because euery one of these Heretiques SATVRNINVS BASILIDES and CARPOCRATES with augmentations of new inuented absurdities changed the fashion and countenance of their error and so in ende it euanished But the beautie of the true Church of Christ euer like vnto it selfe in gravitie sinceritie libertie temperancie and holinesse of vnreprouable conuersation brightly shined among the Gâ—…ecians and Barbarians Euseb. lib. 4. cap. 7. The countrie of VALENTINVS was vnknown to EPIPHANIVS Hee was brought vp in learning in the schooles of Alexandria In his foolish opinions
it that is vile and filthie as hee did vnto the Priests of the succession of AARON If any man wil obstinatly contend that the promise made to the Apostles and their successours was absolute and not conditionall consider the inconuenients that will follow Seeing this promise was not made to PETER onely but also to all the rest of the Apostles and their successours then as none of the Romaine Bishops can erre in religion because they are the successours of PETER as they alledge so in like maner the Bishops of Ierusalem Alexandria Antiochia Ephesus Philippi Thessalonica Corinth diuerse other places are all exeemed from errour because the Apostles and Euangelists preached and constitute Churches in all-these places they are successours to the Apostles in that same sense that the Bishops of Rome are successours to PETER And if none of all these can erre what priuiledge hath the church of Rome aboue all other Churches Or how can that be performed which was foretolde by the Apostle concerning apostasie that should fall out the reuelation of the man of sinne childe of perdition 2. Thess. 2 For all the successours of the Apostles beeing exeemed from error what place could be giuen to the Antichrist or what doore could haue bene opened to MAHOMET by whose delusions the Orientall Church hath bene so miserably abused But seeing the Apostles had some extraordinarie things such as calling gifts and prerogatiues They were called immediatly by Christ and were taught immediatly by his Spirit and mouth Gal. 1. They receiued from heauen the gift of tongues and languages to vtter this celestiall knowledge to all tongues nations Act. 2. They had power by imposition of hands to conferre to others the gift of the holy Spirit Act 8 With these extraordinarie giftes they had also extraordinarie prerogatiues that in teaching the doctrine receiued from Christ they should not erre Now these who cal themselues successors to the Apostles they dare not clame to the Apostles immediat calling nor yet to their extraordinarie gifts but that which of all the rest was most extraordinarie to the Apostles viz. to be exeemed from errour in teaching and writing that is so fast adhered vnto that it is one of the principal grounds of the Romaine faith in our dayes that the Bishop of Rome cannot erre in faith and religion Yea so infortunate are the Bishoppes of Rome of late dayes that they would climme vp to the highest top and preeminence of Apostolicke dignitie to be exeemed from errour when as in things of lesse importance they cannot attaine as we speak to the Apostles garters This proud conceit of Apostolick succession with power of binding and loosing exemption from errour made some of the Bishops of Rome so high minded so vaine and ridiculous that learned fathers conueened together in Councils thought their pride more worthie to be receiued with scoffing wordes then with prolixe refutations Example whereof wee haue in a Councill gathered at Rome in the time of the Emperour OTTO the first about the yeere of our Lord 956. In which Councill IOHN 13. Others write Pope IOHN the 12. hee fled for feare of the Emperour OTTO Many grieuous accusations were giuen in against him such as incest murther saeriledge playing at dice and drinking to the deuill admitting of boyes to be Bishops for money with many other villanous things ouâ—…r and beside his perfidie in assisting BERENGARIVS and his sonne ALBERTVS against the Emperour OTTO contrarie to his promise and oath made before to the Emperour Libertie being granted to Pope IOHN to compeare without feare to answere to the accusations objected against him he beeing conuict in conscience would not compeare but he sent a short letter to the Council bearing that he was PETERS successor and had power of binding loosing by vertue of this power hee band them vnder paine of cursing that they should not proceede to his deposition To this proud letter the Councill gathered at Rome returned this answere that Christ gaue power of binding loosing to all his disciples as well as to PETER but one of them to wit IVDAS by abusing his power lost his power only he retained some power of binding to wit he had libertie to binde his owne necke to the gallous In which wordes they call him IVDAS and biddes this vile beast goe and hang himselfe if he lift Hist. Magdeb urg Cent. 10. cap. 9. PLATINA callâ—…th IOHN 13. homo sceleratissinus a most wicked man ONVPHRIVS the aduocate of all wicked causes blusheth and dare not stand at the barre to pleade the cause of IOHN 12. the predecessour of LEO the eight for both are one man he whom PLATINA calleth 13. and he whome ONVPHRIVS counteth 12. The Bishops of Rome might haue bene admonished by this one example if there were no mo not to be high minded not to cum to the supreame top of Apostolicke preeminence In a worde the Bishops of Rome of late yeeres are moâ—…e like to the successours of CAIAPHAS who would needes haue Christe to stand before his judgement seat judge of Christ his doctrine disciples Ioh. 18 ver 19. then they are like to the successours of PETER for I can see no inexcusable boldnes in CAIAPHAS damning Christs doctrine but I grope the like in the Romaine church that vsurpeth authoritie ouer the written word ouer Councils and consequently ouer Christ himselfe To conclude this treatise I will compare succession wherof the Romaine church braggeth so much to the way that lay betweene Samaria and Jerusalem this way led the people of Ephraim Manasse Jssachar Zabulon Nephthali and Aser to Jerusalem when they set their face Southward when they went vpward but the same way againe led them from Jerusalem when they turned their faces Northward when they went downward Euen so if a man set his face toward heauenly Ierusalem he shal finde a number of holy successors of the Apostles in puritie of doctrine honestie of conuersation patience in suffering that shall leade him to Christ to heauenly Ierusalem but againe it is as certaine if a man will set his face Northward to defection to backsliding and to preferre the traditions of men to the ordinances of God there shall not inlacke a number of guiders in the roll of personall successours as they call it to the Apostles who shall lead him from Jerusalem to Samaria from the mountaine of God to the valley of Benhinnon Therefore while we are in the way take heed what way our faces are set whether to Ierusalem or to Samaria and if they be set to Ierusalem let vs followe these sure guides who were true successours to the Apostles and they shall indeede leade vs to Christ to heauenly Ierusalem and to the glory which in heart and minde we waite for whereunto God lead vs for his Christs sake Amen CENTVRIE III. Chap. 1. Seuerus AFter PERTINAX and IVLIAN SEVERVS gouerned 17 yeeres 8. months
the ministration of the holy communion is called the oblation of the altar the table whereupon the bread and wine were laide was called the altar the bread and the wine are called the offering or the sacrifice because part of it was distributed in the holy communion to keepe a memoriall of the Lordes death and the rest was giuen to the sustentation of the poore and in that respect also it was called a sacrifice as the scripture speaketh To do good to distribute forget not fo with such sacrifices God is pleasâ—…d Heb. 13. ver 16. The last part of the decreet is blasphemous and falsly attributed to FABIAN because the sinnes of men and women who beleeueâ—… and repent are forgiuen onely for the mâ—…rite of that bloodie sacrifice which the Lord Iesus offered vpon the crosse for our sinnes But our furnishing of elements to the communion and sustentation of the poore cannot merite forgiuenesse of sinnes The successour of FABIANVS was CORNELIVS the 20. Bishop of Rome He had a great strife against NOVATVS his complices He assembled a Councill at Rome of 60. Bishops besides Elders and Deacons by whome the heresie of NOVATVS was condemned and the Novatians were separated from the fellowship of the Church Euseb. lib. 6. cap. 43. CORNELIVS was banished from Rome by the Emperour DECIVS and sent to a towne in Hetruria called Centumcellae where he had great comfort by the mutuall letters that passed betweene him and CYPRIAN Bishop of Carthage When the Emperour gote knowledge of this he sent for CORNELIVS accused him as a man who not onely despised the worshipping of the gods was disobedient to the Emperours commandement but also that hee was a trafficker against the estate of the empire by receiuing sending letters beyond sea CORNELIVS answered that he wrote os matters pertaining to Christ the saluation of mens soules not of matters belonging to the estate of the empire Notwithstanding the Emperour DECIVS commanded that he shuld be scourged with plumbats this was a sort of grieuous whip and afterward that hee should be led to the temple of MARS with commandement to put him to death incase he refused to worship the image of MARS Thus was CORNELIVS beheaded for the name of Christ after hee had gouerned 2. yeeres 3. dayes Platin de vit Oras EVSEBIVS writeth 3. yeeres lib. 7. cap. 2. LVCIVS the 21. Bishop of Rome was successour to CORNELIVS and continued in the gouernement of the Church of Rome 3. yeeres 3 months 3. dayes Platin. Euseb. onely 8. months lib. 7. cap. 2. One decretall epistle is asligned vnto him written vnto the Bishoppes of Fâ—…ance and Spaine whereinto hee braggeth that the Bishops of Rome cannot erre in matters of faith Tom 1. Concil but the ineptitude of a barbarous Latine stile whereinto the Epistle is dited declareth it hath bene written by an vnlearned Asse and not by LVCIVS Bishop of Rome STEPHANVS 22. Bishop of Rome ruled that Church 2. yeres Euseb. eccl hist. lib. 7. cap. 5. Platin. 7. yeeres 5. months 2. dayes He was greatly commoued against CYPRIAN B. of Carthage because that by his opinion of rebaptizing those who were baptized by Heretiques the vnitie of the Church of Christ was perturbed and rent PLATINA writeth that CYPRIAN before his martyrdome forsooke his opinion of rebaptizing and was content by imposition of handes according to the custome of the Romaine Church to receiue such as had bene baptized by Heretiques Platin. in vit Lucii The constitution anent consecrated garments that men in spiritual offices should weare in the Church no else where lest they incurre the like punishment with BALTASAR who abused the holy vessels of the house of God Dan. 5. in my opinion is not judiciously attributed by PLATINA vnto this Bishop STEPHANVS because the ordinance smelleth rather of Iudaisme then of Christian religion and the reason subjoyned to the constitution is altogether impertinent It was sacriledge indeede and a proude contempt of God in the person of BALTASAR to drinke common wine with his harlots in the vessels of gold dedicated to the holy seruice of God but an holy preacher to walke in that same apparell in the streete whereinto hee preached and ministred the communion in the Church this is no sinne nor a thing forbidden by any Apostolicke precept But PLATINA is dreaming when hee ascribeth such friuolous constitutions to a Bishop preparing himselfe for death for PLATINA supponeth that hee was martyred in the dayes of GALLIENVS Let the reader marke vpon what sandie ground of fâ—…iuolous constitutions and falsly alledged Popish faith is grounded The decree of STEPHANVS anent mariage bearing that the Priestes Deacons and Subdeacons of the Orientall Church were coupled in matrimonie but in the Romaine Church no person in a spirituall office froÌ„ the Bishop to the Subdeacon had libertie to marrie Tom 1. Concil â—…x Gratiano if it were true as it is assuredly false the Oriental Church hath a great commendation because they would not be wiser then God and they would not lay the yocke of the ordinances of men vpon the consciences of their Church-men but prohibition of mariage which I haue prooued to be a doctrine of deuils cannot be referred to so ancient a beginning The Romaine church desirous to be masked with a shewe of antiquitie they haue attributed Canons to the Apostles which are not found in their writings Yet it is a shame to the forgers of these canons to be found the principall impugners and transgressers of them cap. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say A Bâ—…shop elder or Deacon who vnder pretence of religion repudiateth his owne wife if he cast her off let him be excommunicated and if hee perseuere in so doing let him be deposed How can this constitution of STEPHANVS agree with the Canons of the Apostles Heere I appeale the consciences of honest and vpright men if they finde not that the lie iâ—… not onely repugnant vnto the veritie but also vnto it selfe The supposititious Canons of the Apostles the supposititious constitutions of STEPHANVS cannot both consist I know what they answere viz. that the Canons of the Apostles speake of those Bishops Elders Deacons who had wiues when they were admitted to ecclesiastical offices these should not repudiat their wiues vnder pretence of religion but anent others who were vnmaried in the time of their admission the 25. Canon declareth otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to vnmaried men who are promoted to the clergie we command that if they please they shall marie but onely readers and singers to wit shall haue this priuiledge It is an vnsufferable thing to heare such leuitie and inconstancie imputed to the holy Apostles that they debarred no man from the office of a Bishop Elder or Deacon because he was a maried man O but if any man enter vnmaried to be a Bishop Elder or Deacon then he must not marie If mariage had bene
this If any thinke I haue done wrong in praying in few words for her who prayed so ofi for me let him not mockeâ—…mee but if he hath great charitie let him weepe for my sins to the common father of â—…l Christs brethren If AVGVSTINE speake so doubtsomely of Purgatorie de civit dei lib. 21. cap. 26. and of prayer for the deade Confess 9 cap. 12. LINDANVS had no great ground to proclaime the triumph of victorie for this alledged sermon of AVGVSTINE The place cited out of CHRYSOSTOME writing vpon the first chapter of the Epistle of PAVL to the Philippians homil 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It was not in vaine that the Apostles constituted this as a law that in the reuerent mysteries a remembrance should be made of those that are departed For answere First I demande of LINDANVS if all these of his religion beleeue this that CHRYSOSTOME speaketh that prayer for the deade in time of celebration of the holy communion is an Apostolick tradition IS GREGORIVS 1. in that opinion who affirmeth that the Apostles in ministring that holy sacrameÌ„t vsed no other prayer but only the Lords prayer Gregor in regist lib. 7. epist. 63 IS PLTAINA in that opinioÌ„ who writing the life of XISTVS 1. saith thus Petrus enimubi consecr auerat oratione Pater noster usus est This being the opinioÌ„ of the most part of the Romaine Church that the Apostles vsed no other prayer but only the Lords praier before the ministration of the holy coÌ„munion howe can they adhere to this place of CHRYSOSTOME who calleth it an Apostolicke institution to make mention of the dead in these prayers Secondly I demande of LINDANVS if the passages in that same homilie be not excused by the figure hyperbole howe doth CHRYSOSTOME agree with himselfe when hee speaketh of them that are departed this life without Baptisme hee saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They are without the palace with them who are appointed for paine and with them who are condemned Which opinion or rather hard and mercilesse sentence he would confirme by testimonie of scripture Except a man be borne of water and the holy Ghost he cannot enter into the kingdome of heauen Iohn 3. ver 5. and yet a litle after for such hee biddeth distribute almes to the poore and this distribution of almes saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it worketh some refreshment vnto them What is this that CHRYSOSTOM speaketh persons whoÌ„ he calleth condemned perpetually excluded from the kingdome of heauen may haue some refreshment by the almes deedes done by their friends on earth In this CHRYSOSTOME neither agreeth with scripture nor with him selfe hee agâ—…eeth not with scripture because it is plainely saide that not so much as a drop of colde water can be ministred to those that are condemned Luc. 16. He agreeth not with himselfe in one word counting them perpetually excluded from the kingdome of heauen and soone after speaking of some refreshment that they may get by actions done by the liuing Are we more louing kinde and mercifull then ABRAHAM in whome loue and all true vertues are perfited yet he sawe no refreshment to a condemned man Thirdly I demand of LINDANVS and those that bee of his opinion if CHRYSOSTOME was as deepe in the opinion of Purgatorie as in the opinion of prayer for the dead CHRYSOSTOME neuer knew what Popish Purgatorie meaned because in his time men who died in the faith albeit not altogether faultlesse yet they were conueyed to the burial places with torches and hymnes and spirituall songs And wherefore were these funerall rites vsed saith CHRYSOSTOME Do we not conuey them saith he as victorious warriours Do we not praise God because hee hath crowned with glory him who is departed Chrysost. in cap. 2 epist ad Heb. homil 4 The funeral Psalme that was vsually sung was the 116. Psalme the 7. verse whereof is this Returne my soule vnto thy rest for the Lord hath bene beneficiall vnto thee This was not to Purgatorie but to endlesse rest But to speake freely what I thinke of that ancient father CHRYSOSTOME in calling prayer for the dead an Apostolicke tradition I think he hath spoken hyperbolically calling all these opinions Apostolick traditions which were deliuered to him by good men who kept the chiefe heads of Apostolicke faith and this amongst the rest albeit no article of faith yet beeing deliuered to him by Christians more ancient then himselfe he calleth it by a figure an Apostolicke tradition But the conceite of Popish Purgatorie neuer entred into the heartes of NAZIANZENVS BASILIVS ATHANASIVS albeit DAMASCENE falsly alledgeth his testimonie THEODORETVS CHRYSOSTOMVS and the ancient learned fathers of the Greeke Church as clearely appeareth by the first protestation giuen in at the Councill of Florence by the Gâ—…ecians there conueened Ann. 1439. How socuer weake râ—…en for hope of helpe from the West were feeble defenders of the truth yet they clearly knew that the opinioÌ„ of Popish Purgatorywas vnknown to their ancient orthodoxe fathers In end Purgatorie finding no sure allowance in scripture nor yet in the writings of ancient fathers began to creepe vnder the skirts of apparitions of dead men by dreames fables apparitions and foolish inuentions it was so strengthened that the verity of the Gospel was not so much regarded by a foolish bewitched people as the fables confirming Purgatorie It were tedious to rehearse all the fables of DAMASCENE in his sermons de defunctis Yet all are not to be past ouer with silence He saith that THECLA one of the first feminine mattyrs prayed for FALCONILLA after her death and obtained pardon to her albeit shee was an Ethnicke idolattesse and died without the knowledge of Christ. This woman behooued to be deliuered out of hell and not out of Purgatorie But who should lend his eares once to hearken to fables so repugnant to scripture Luc. 16. In like maner he saith that holy MACARIVS prayed night and day for the dead and in end he demanded at the dry pow or head of a deade man if hee felt any comfort by the prayers of the liuing and the dry pow or braine pan answered that they found some litle refreshment Likewise he bringeth in the fable of an ancient teacher whose name he expresseth not because fables delite to haue their head lapped vp in darknesse of shadowes and silence who had a disciple that liued licentiously in excesse and â—…iot all his dayes and so without repentance concluded his life the teacher made prayers night and day for his disciple and in end the Lord opened his eyes to see his disciple burning in flames of fire to the necke after this hee increased the earnestnesse of his prayers afterward he saw his disciple burning in fire vnto the middle part of his body Finally by the feruencie of multiplied prayers he was fully deliuered The fable of GREGORIVS 1. cited also by DAMASCENE goeth beyond
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
the Essenes a sect of the Iewes of whose customes Iosephus accurately writeth And indeede the similitude of the maners of the Monkes and the Essenes conuerted to Christian Religion agreeth in many points for they had all things common they laboured with their hands were men accustomed with long abstinence from meate and drinke Eusebius reserreth the beginning of the Monasticke forme of liuing to the auditors of the Euangelist Marke in Alexandria for a number of them inclined their minds to the contemplation of diuine mysteries and separated themselues from the companie of the multitude who dwelt in townes and they had their habitation in the wildernes about the lake Maria or Maris This place was called the Wildernesse of Nitria Eusebius confirmeth this opinion by the testimonie of Philo. Finally some referre it to the time of the tenne Persecutions at what time many fled to the Mountaines to the Wildernesse and to solitary places wherein they contracted such a custome and habite of solitary liuing that euen in time of peace and when Persecutions were ended they continued still liuing in the Wildernesse Whatsoeuer was the originall of the Monasticke life it is certaine there was a greater show then substance of Religion in it for bodily exercises they profite little the not sparing the bodie is counted by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a voluntary Religion which men haue inuented to themselues and GOD hath not commanded it True it is that men doe well if they subdue their bodies as Paul did to bring it in subjection lest by any meanes when he had preached to others he himselfe should be reproued And as true it is on the other part that incase men repose vpon these outwarde exercises as thinges in themselues meritorious and referre them not vnto the right ende as Paul did yea and if they joine not with abstinence from meate an abstinence also from sinne the LORD regardeth not the outwarde affliction of the bodie as the Prophet Isai clearely declareth in these wordes â—…s it such a fasting that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush and to lie downe in sacke-cloth and asshes Wilt thou call this a fasting or an acceptable day to the LORD In the very originall ground of the Monasticke life I see this infirmitie That men imagined by changing of place to bee free of the snares of the Deuill But it is otherwise Adam was tempted in Paradise CHRIST was tempted in the Wildernesse and Sathan is ready to spreade his nette both in the prison and in the palace and by changing of place we cannot be free from his malice In the Epistle written by Basilius Magnus to Gregorius this is illustrate by the fit similitude of a man who saileth in a ship and findeth himselfe to bee sicke and secretely in his owne mind blameth the greatnesse of the vessell whereinto hee saileth but when hee steppeth downe into the little bote that accompanieth the ship his sicknesse continueth and is not abated whereby hee is compelled to come to a consideration of the right cause of his sicknesse that it is neither the great vessell nor the little vessell that is the cause of his grieuance but rather the corrupt humours that lurke within his owne bodie Euen so the permutation of place will not make vs free of the tentations of the Deuill as some men imagined And like as the consolations of GOD are not tyed to any certaine place for Moses in Arabia and vpon Mount Horeb was delited with the sight of GOD and in Pisga with the long expected sight of the promised land and the Apostle Iohn in the Isle of Pathmos saw many comfortable reuclations euen so the perilous snares of Sathan are spred out euery where no lesse then the consolations of GOD are The Monkes of olde were not all of one ranke for some of them were called Coenohitae or Conventuales Others were called Anchoritae The conuentuall Monkes albeit they were separated from the fellowship of the common people yet they had a fellowship amongst themselues and some of them dwelt in the Wildernesse such as the Conuentuall Monkes of Aegypt dwelt in the Wildernesse of Nitria and Schethis but the Conuentuall Monkes of Syria Persia Armenia and other places not so neere approaching to the Equinoctiall line as those of Aegypt were they dwelt in Townes and Villages because the inclemencie of alterable weather permitted them not to dwell in the Wildernesse as the Monkes of Aegypt did Notwithstanding some of the Conuentuall Monkes of that part of Syria which is called Interamnis or Mesopotamia as it were striuing against nature ouer-went the Monkes of Aegypt in that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a not sparing of the bodie for the Monkes of Aegypt dwelt in little Cottages and ate some quantitie of bread after long abstinence but the Monkes fore-saide had their remaining vpon the Mountaines and were couered with no roofe of any shop or lodge defending them against the injurie of the weather except onely with the roofe of Heauen and they ate no bread but only refreshed their hungrie bodies with the rootes of hearbes which they houcked out of the ground and for this kinde of pasturing the people called them Greges Of this ranke of conuentual monks about Nisibis Mount Sigeron were the monks following famous and much renowned to wit Batthaeus Eusebius Barges Abbos and Lazarus who afterward was ordained a Bishop and Abdaleos Zenon and Hetrodorus an olde man of whom Sozomen in the place aboue specified maketh particular mention To all these Conuentuall Monkes wheresoeuer they dwelt this was common that they were diuided into Conuentes and euery Conuent was gouerned by one Gouernour whom they reuerenced as children reuerence their father The Anachorites were Monks who dwelt in the Wildernes seuerally by themselues not deliting in fellowship as the Conuentual monks did Ruffin maketh the more reuerend record of the Anachorites or Eremites of Aegypt because he visited them had the honour to be blessed by imposition of their hands such as two Eremites bearing the name of Macarius Isidorus Pambus Moses Benjamin Scyron Helias Paulus in Apeliote Paulus in Focis Poemen Ioseph in Pispiri of whom there are large treatises in the Ecclesiâ—…sticall Historie Some of the Anachorites were so rude and iâ—…mane that they bowed their faces to the ground and ate 〈◊〉 and hearbes as beastes doe and if they had seene another mâ—…n they fled from him hid themselues as if they had no bâ—…ne procreated of the race of mankind The brethreÌ„ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Plutarch writeth are to be set by as vnworthie of any further remembrance And the common people justly called them Armenta that is Cattell There was yet another ranke of Eremites
yeere of Tiberius The Senat of Rome refuseth to acknowledge the diuinitie of Christ. Pilat killeth himselfe Caius would be counted a god The Iewes abhorred the vpsetting of the image of Caius in their Temple The petition of Agrippa The bloodie letter of Caius written to Petronius his Deputie The hypocrisie of Agrippa Contention betweene the Iewes and Grecians who dwelt at Alexandria New Iupiter in worse case then old Iupiter The famine foretold by Agabus The Council of Jerusalem ANNO 48. Romaine deputies The ten persecuting Emperours wrestled against God The first persecution ANNO Chr. 65 The martyrdome of Peter Paul Romain Deputies Contention betweene Agrippa and the Iewes The martyrdom of Iames surnamed Iustus The ground of the warre betweene the Iewes and the Romanes Foreranning tâ—…kens of the destruction of Ierusalem The destruction of Ierusalem ANNO Chr. 71. The flood of Noe the ouerthrow of Sodome and destruction of Ierusalem types of the great iudgement to come The second persecution AN. Chr. 96. The banishment of the Apostle John Domitian afraide by rumors of the Kingdome of Christ. Apostles Euangelists The true successours of the Apostles Bishops of Rome Linus Ignatius Papias Heretiques Simon Magus Menander Ebion Cerinthus Nicolaitansâ—… A Treatise of antiquitie Antiquitie of veritie Antiquitie of errour Antiquitie of custome Where veritie is to be â—…ound The power of the veritie The reue rence that should be câ—…ried to the veritie The more the veritie is despised in the world the more ardently it should be loued Antiquitie is no honoar to errour Errour in religion an execrable thing Errour repugneth to itselfe Both ancient and late errours magnifie creatures With the diminution of the glory of the Creator The trueth is not to be judged by outward appearance Antiquitie of custome differeth from antiquitie of commandement How ancient truth may be discerned from ancient lies Foure counterfaite masks of antiquitie in Poperie Wicked men reade holy Scripture of intention to gainesay the trueth of God †Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confident speaking without a sure ground is not to be regarded What the word heresie doth signifie The grounâ—… of heresie Similitudeâ—… Pride accompanying ignorance The propagation of herâ—…sie Heresie strengthened by the arme of manalanerly The curse of God vpon Heretiques heresies and places of their meetings How Heretiques should be dealt with by the Pastours HAV the magistrate should deale with Heretiques Similitude How the people should deale with Heretiques The word foundation taken properly 〈◊〉 oâ—…ly to Christ. Take heede to the demonstrations of God and beware of Satans demonstrations The similttude of a stone frequently vsedin Scripture The seconâ—… comfort An wholsom admonition In what sense the doctrine of the Prophets c. is called the foundation â—…imilitude Faith is called afoundation The offices of Christ declare that he is a true foundation Christ is a liuing fâ—…undation Similitude The contempt of men cannot impaire the glory of Christ. Similitude We drawe nere to Christ by faith Of Emporours The thirde persecution ANNO Chr. 108 The martyrdome of Simon the son of Cleopas The letter of Plinie 2. written to Traian Gregorieâ—… prayed for the soule of Traian Barcochebas a false prophet seduced the nation of the lewes Adrianus his intention to builde a Church for the honour of Christ. The fourth persecution ANN. Ch. 168. The martyrdome of Polycarpus and Iustinus Slanderous speeches against Christians The Romain armie supported by the prayers of the Christians Contrarie lâ—…wes Bishops of Rome Martyre Mâ—…tyre Maâ—…tyre Martyre The rashnes of Victor Of other Doctours and Preachâ—… Agrippas Castor Hegesippus Melito Iustinus Martyr Polycarpus Ireneus Clemens Alexandrinus Of Heretiques Gnostici Valentinuâ—… Marcus Cerdon Marcion Tatianus Encratitae Montanus Cataphryges Aquila and Theodosion rathâ—…r Apostatstben Heretiques Sacred scripture cannot be sufficiently commended Similitude It is perillous to separat the booke of the worde from the booke of the workes Similitude The spirit the word are not to be separated The Word of God is to bee found in the writings of the Prophets and Apostles The Prophets and Apostlâ—…s added nothing to Moses Similitude Three inturies done to the Written Word by reueiencing of traditions False accusations of holy Scripture Vnsufficiencie Difficultie Perill Things necessarte are to be kept al-beit they be abused Similitude Why Heretiques doe hate the Scripture Similitude The care of Christians of olde to keepe the scripture from burning A remarkable speech of an old honorable Lady Scriptures belong to the sheepe of Christ as their proper treasure Reformation of religion made according to the Written word The cause wherfore the Apostles put in write the summe of their doctrin Be not deceiued with the generalitie of the word tradition Similitude The true meaning of the words of Paul 2. Thess. 2. 15. Constancie differeth froÌ„ wilfulnesse The testimome of Ireneus abused Papists will not binde themselues in all points to old traditions The value of tradition in the fâ—… age In the Second age In the last age The word therefore to be considered 2. Thess. 2. ver 15. Christ doth great honour to the Scriptures Defection in the visible Chuâ—…ch no new thing Differences betweene the ancient fathers and Papists of our time con cerningmeats and mariage The Council of Ancyra Dionysius Bishop of Alexandria a maried man The Council of Gangra The probibition of meats and mariage is an apostasie from the faub. Our seruice to God should be a reasonable seruice The Popish church speak lies in hypocrisie rather then old Heretiques What is meant by a consâ—…ence seared with an hote yron Forbidding and biddâ—…ng wordes of authoritie We ought to hearken vnto the voyce that commeth downe from heauen Similitude Great arrogancie in prohibition of meates Arrogancie mixed with foolishnesse Similitude Similitude The last age of the worlde more senslesse then the first Similitude Both blasphemie and hypocrisie in the matter of mariage and meats is condemned by the Apostle The Papistes more subtle â—…en the Manicheis were The grace of thanksgiuing witnesseth that we enjoy both the gift and the giuer We ougâ—…t 〈◊〉 be ruled by Gods word iâ—… all things both corporat spirisuali The conscience is subject to the yocke of God The cause wherefore the succession of Romam Bishops was magnified of old The succession of Dauid The succession of Aaron The succession of the Prophets The succession of the Apostles The alledged succession of the Romaine Church spotted with heresie schisme and idolatry The heresie of the Collyridians renued increased by the chaire of Rome Eugenius 4. B. of Rome a notable schismatick The chaire of Rome defiled with idolatrie Lkeerrours haue like grounds The Romain church like to the successours of Aaron What inconuenients follow if the promise made to the Aposâ—…les successors be absolute The Apostles had calling gâ—…es prerogatiues extraordinarie The fist persecution ANN. Ch. 205. Leonides the father of Origen Alexander fellow laboureâ—… with Naâ—…cislus Rhais a mar tyre hrunt before she
Moreouer in none of these foure was the Bishop of ROME or yet his substitute Moderator except onely in the Councill of CHALCEDON Who can giue credite to such teachers who in one word build and in another worde destroy that same thing which they haue builded The Apostle PAUL saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is For if I builde againe the thinges that I haue destroyed I make my selfe a trespasser And when they haue founde out newe distinctions by these distinctions the contradiction of their late Councils are the more inexcusable The Councill of BASIL gâ—…thered by EUGENIUS the fourth ANNO 1431. wherein it is decearned that the B. of ROME shall bee subject to the Generall Councill as a child to his mother And the Council of FLORENCE gathered by the selfe same Bis. ANNO 1439. wherein the contrarie is decearned yet were both these Coun. according to their owne description lawfully conuocated holden ended and yet are they flatte contrary one to another in a fundamentall point of Popish faith for it leaneth not vpoÌ„ scripture only but also vpon the authority of Generall Councils and of the B. of ROME Before I speake of the last head it is to bee considered that in gathering of Councils diuers respects haue beene had some times to the people some times to the Pastors and at some times also regard hath beene had to good men who haue bene vnjustly accused Regarde was had to the people when Councils were conueened in those selfe same places whereinto the pestilent venome of Hereticall doctrine was chiefely ouerspred For Novatus was damned at Rome Samosatenus at Amiochia Artemon in Bostra of Arabia Eustatius in Gangra of Paphlagonia and Arrius at the first in a particular Synode holden at Alexandria In aâ—…l these Councils regard was had to the people that heresie might die as the grasse-hoppers die to wit in the fieldes whereinto they haue beene bread and bee buried as the frogges of Aegypt were buried to wit in the riuer from whence they came when they ouer-couered the lande At other times great regarde was had to Pastours especially in assembling Generall Councils that the place of meeting might bee commodious whereinto the Preachers of Asia Europe and Lybia either by sea or lande might moste conueniently resort and without all question this was the cause wherefore all the Generall Councils preceeding the woefull Councill of Lateran were assembled either in Bithynia Ionia or Thracia places whereinto Europe and Asia doeth moste neerely confine and the Nauigation is moste easie to the Bishops of Aegypt Pentapolis Lybia and Mauritania Some times a regard was had to innocent men that they might resort to such places whereinto their cause might haue beene tried without partialitie as Sardica a towne of Illyrium was appointed for the triall of Paulus Athanasius Marcellus and Asclepas For it is no reason that honest men shoulde bee journeyed to places whereinto the force of armour is more to bee feared then the force of their aduersariâ—…s arguments The last head had beene vnnecessarie to bee entreated if that the ambition of the Bishops of the Romane Church had not compelled men to seeke out this question to the verie ground for who can doubt but Bishops Elders Deacons and wise and learned men hauing commission from their owne Churches should bee present at Councils and vote according to the word of GOD in such thinges as shall happen to be proponed in the Councill Neuerthelesse the ambition of Bishops fearing lest by pluralitie of votes matters shoulde frame otherwise then liked themselues best they began to make distinction betwixt consultatiue and definitiue votes minding thereby to appropriate vnto themselues onely definitiue votes and the rest of the Councill albeit Elders Deacons Doctors and learned men furnished with commission their vote shoulde onely bee consultatiue and shoulde not bee numbered amongst the votes whereupon the definitiue sentence shoulde arise This question was reasoned in the Generall Councill of Basil â—…ssembled ANNO 1431. And recourse was had to Scripture as the true ground whereby controuerted questions shoulde bee decided and there it was founde in the definitiue sentence of the Councill of Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is For it seemed good to the Holie GHOST and to vs. Now this demonstratiue worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sendeth vs to the preface and superscription prefixed to the Epistle wherein it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Apostles and the Elders and the Brethren vnto the Brethren who are of the Gentiles in Antiochia and in Syria and Cilicia sende grecting In these wordes it is manifest that the Elders and Brethren who came to HIERUSALEM furnished with commission gaue such votes whereupon the definitiue sentence of the Councill did arise But seeing that the Bishops of the Romane Church haue presumed to set themselues so farre forward as if they should bee the onely actors and doâ—…rs of matters entreated in Councils it were not amisse if reason can afforde so much euen to set them a soote abacke Now therefore I affirme that when any Councill either Generall or Nationall is conueened whereinto the question concerning the supremacie of the B. of Rome is disputed In such a Councill I say no Popish B. should haue vote neither definitiue nor consultatiue because he commeth not to the Counc as a free man to vote according to the light of his conscience but hee commeth as a bond-slaue to the Bish. of Rome anticipated and preoccupied in the very time of his admission to his Bishopricke and bounde by an oath to defende the supremacie of the Pope together with the ordinances of the late Generall Councils What to doe hath such a bonde-slaue to vote in a free Councill except hee bee first loosed from the bandes of his oath moste vnrighteouslie conceiued and maâ—…e so that it is not possible for them to vote as free men in anie Councill vntill that oath made to the Anti-christ and not to CHRIST bee abjured abrenounced and vtterlie vndone Nowe to conclude It were a wise course in all thinges that wee presume to doe at least to set such a patrone before our eyes which without all contradiction is perfect and let vs indeuour to approach so neere as possible is to the similitude of that patron to the ende that our doinges bee not altogether euill and reproueable And if the men of our age woulde set before their eyes the perfect patrone of the Holie and Blessed Councill of HIERUSALEM no doubt but the people of GOD shoulde receiue greater comfort of their meetinges then hitherto they haue receiued But let the LORD worke this in his owne time To whom bee praise for euer AMEN A TREATISE Of the Monasticke life THE originall of the Monasticke life is referred by some men to Helias by others to John Baptist some referre it to those who were in companie with the Apostles and had all things common Others referre it to