these iniquities and idolatrie that wee may call it like vnto that monstrous Minotaure kept in the Labyrinth of Daedalus Alter a parte hominem alter a parte bouem when the mother of this monster went in to see it her naturall affection did neuer suffer her to behold the beastly part of it It is iust so with many men when they are brought where they may haue a perfect discouerie of this forged and monstrous worship their naturall inclination to superstition will neuer permit them to behold the wicked and impious parts of it and therefore as multitudes who entred within that Labyrinth were deuoured of that monster because they knew not the way to returne till Theseus did deuise a meanes of retreat by tying a thread to the entire by the one end and carrying the other with him he did come backe by the same Euen so who doth eter within the mysticall Labyrinth of these cunning and craftie superstitions deuised by many Dedalean artificers he is neuer able to make recourse nor to saue himselfe vndeuoured of that monster without he be tyed to the thread of Gods word And he who is so shall not onely passe most securely through the most secret places thereof but as Dauid got out of the hands of Goliah that speare wherwith he slew him so shall he bring as many arguments from that which he shall see among them as shall suffice to confound themselues wee slide into errors peece and peece and peece and peece we must recoile from them we are not to looke for suddaine and miraculous conuersions for that blow comming from heauen which strooke S. Paul to the ground suddainely draue the diuell out of him for that diuine light which in an instant remoued the darkenesse of his soule and made him crie Lord what wilt thou I am heere The dayes of miracles are past we haue Moses the Prophets and Apostles we must follow the rule of Christ Scrutamini Scripturas search the Scriprures because they giue testimonie of me The way of conuersion to Gods truth is by diligent Reading of his word by diligent hearing of the preachers of the same by diligent prayer who doth hold the bookes of holie Scripture insufficient hee reades in vaine who prayeth with the Church of Rome which thinkes she cannot erre she hath no need of reformation such Pharisaicall prayers are also in vaine And therefore I meane now to giue your Lordship a Christian aduise first by telling your Lordship by what naturall defects many men lie ouer in this blindnesse Secondly by shewing vnto your Lo that which happened vnto my selfe and by what meanes and degrees I was freed from those errors wherein you are And thirdly by pointing vnto your Lordship out of these a way which I would wish you to follow in particular for your helpe for the first I say that the diuell seekes craftily to ouerthrow vs with our owne weapons also hee worketh vpon the infirmities of our nature he maketh aduantage of our naturall weakenesse he assalteth the walles of our minds there where the breach is likeliest as he wil sooner tempt a man of a fierce and tygrish disposition to commit murther then him who is naturally milde modest and meeke so I hold this ignorance of men giuen ouer to Idolatrie to proceede from one of those two faults in themselues either it is a naturall inclination to superstion that while they will not beleeue the holy Scriptures to be sufficient they will giue faith enough to the most ridiculous Aniles fabulae of the legendaries to the relation of a Straw miracle pretended to bee done heere or there in which kinde of foolishnesse I must say some of our Catholicke Romanes within this kingdome bee the poorest men vnder the heauen Well Pharaoh did see in the myracles of Moses the finger of God working Ego te constituam Deum Pharaonis but he gaue more credit to the Magicall miracles of his Sorcerers and why because his heart was hardned Let vs beware of this fearefull Iudgement therefore which I haue told your Lordship doth follow vpon Idolatrie to be abandoned of the Lord vt credant mendacio qui non crediderunt veritati that they may beleeue lyes and follies who would not beleeue the truth Indura cor populi huius occoeca occulos claude aures c. Obdurate the heart of this people close their cares blinde their eyes that they doe not heare see nor vnderstand lest they turne to me and I heale them saith God to the Prophet Or next this obstinate and wilfull ignorance wherein men cannot be broken no not from one point of most grosse things it proceedes as we haue obserued in many forbearing to iudge so of your Lordship from a secret selfe-loue glorying to be called constant and inflexible Surely constancie and good resolution it is a Cardinall vertue and perseuerance in faith is the height of all Christian vertues but beleeue me this sort of constancie is a despightfull pride it is to haue that which all the herefiarches haue had hereticum ingenium an hereticall inflexible and rebellious ingenie of Nature such were Manicheus Marcion Arrius Pelagius c. Such an heretike was not the good Father Augustine who fell but Timide and Languide into the Manichean opinion and was easily againe reformed by his good and toward nature by the inspiration of Gods Spirit willingly to heare the Sermons disputes and conferences of the holy Saint Ambrose Secondly I will tell your Lordship syncerely by what steps it pleased God to grant me retreait foorth of this fearefull Labyrinth of Idolatrie your Lordship hath heard how I already did distast these things which I did see in Italy but that did not serue the turne it was indeede a good beginning vpon my backe comming to France and new conference with that famous Protestant Mounsieur Causabon resident then at Paris in the seruice of the late King with whom I was familiar before who now finding me somewhat better disposed hee did farre second those beginnings of mine saying to mee that howseeuer it was the tricke of the Consistorie of Rome to deny any cause of reformation on their side and to disclaime generall Councells yet if it pleased God to inspire the hearts of Princes to challenge that auhoritie ouer Ecclesiasticall gouernment which was due to their Predecessors in the primitiue Church that the body of the Catholike Church might be easily reformed he told me that designe of Charl. 5. as I haue relared it vnto your Lordship he told me that two Emperours his successors Ferdinand Maximilian did much labour for the same In token whereof there be yet extant numbers of their letters sollicitatory to that most graue and profound Doctor of the Romane Church George Cassander most zealously entreating him touching his opinion of the deciding of Christian Controuersies which Booke with diuers other learned Treatises of other pacificators he gaue me to read as also these Theames written De auferibilitate
beene or can be without error other then Iesus Christ the Iust or that any cannons traditions bookes other then that one indited from the heart of God and penned by his Spirit to remaine for euer The vnchangeable rule of our faith in Christ the only sustance thereof and our only infallible example that we are to follow sheâ—… first in the old Testament darkely to Moses in the mountaine when it was said to him fac secundum exemplar quod tibi in monte monstratum est 〈◊〉 secondly in the new Testament more cleerely in mount Tabor and now most cleerely in the true mount of God That great spirit is the only inditer who cannot lye That Scripture the only booke which will not be wrested that Iesus the only man who cannot erre Therefore this word as it is said must be sufficient to make the man of God perfect Christian perfection standeth in knowledge and in action referring knowledge to our faith and action to our practise of faithfull workes to hold that the â—…ly Scripture is not accomplished for knowledge as the Euangel saith sapientia est per fidem Iesu Christ or to hold that Christ was not a perfect Architype and Schoolemaster of all vertues who hath himself said discite 〈◊〉 I thinke it is blasphemie so that talke what we will it must be blinde ignorance to affirme that the originall fountaines of Gods word as they are comprehended in the holy Scriptures of the Prophets and Apostles are not more sincere and wholesome then the riuers flowing from the same through the channels of humane brains which can no more remaine vnspotted by mans weakenesse then naturall waters running from cleere fountaines can be without alteration of colour or taste according to the qualitie of ground through which they passe The vniuersall Clergie of the Church of Rome doth damne this opinion of the sufficiencie of holy Scripture what then it is more strong the multitude doth abhorre the wayes of God to walke in the broade way If the Gibeonites had securely depended vpon the multitude of their neighbours of Canaan they had perished in that common naufrage certaine they are few who truely beleeue this word some poore Gibeonites doe heere the voice of God and are mocked of the world the multitude like vnto the Crowe for loue of the sensuall carrions which flote among the waters of the earth refuseth to remaine within the Arke This holie Arke of Gods word is builded for a small number of his Saints who find no rest without it The multitude leaueth the sincerity of this word to follow the wisedome of men as the sonnes of Adam departed from the Orient to builde the Tower in the land of Senaar which is interpreted stincke how many were saued in Iericho by that red marke which was vpon the house of Raâ—…ab how many doores were marked in Egypt to be spared by the holy Angell within this small Arke there was safetie but not without Now to come to my intended purpose which is not to play the Theologue with your Lo there be certaine yeares gone since I went forth of the Countrie poussed thereto from a scruple of my conscience hauing from my childhood drunken in some preiudicate and forestalled opinions which did euer trouble and disquiet my minde so oft as I called to memory howe Plato and other Philosophers had trauailed ouer the world to acquire natural knowledge I thought it both ignominious and dangerous for me iâ—… I should not paine my selfe to vnderstand the truth of Gods worship whereupon transported with the fury of this preiudice and closing my eies against the splendor of the word which doth shine at home I resolued once to fine my selfe intra lâ—…mina Apostolorum within the towne of Rome that pretended mother Church without the which there was no meanes of Saluation as then I did imagine And this I doe protest before the heauens and before him who did creat them was the true cause of my voyage enterprised to seeke my fathers Asse as he said which was so truely spoken of him that like vnto that high Priest Annas he hath vttered a notable veritie vnknowne to himselfe as I will shortly set downe from such graue theologicall reasons as shall both free me from passion and idlenesse in this point and serue for the Christian edification of others we see how it is familiar with the spirit of God in the Scripture to vse the names of beastes to make our grosse vnderstanding more capable by that kinde of sensible instruction there is mention of good and euill beastes and in the legall sacrifices of cleane and vncleane beastes By euill beastes generally are meant the Diuell and his Angels and the dominion of sinne into vs it is said by the Prophet erit seâ—…ita recta via sancta vocabitur mala bestia non ascendet per eam And Dauid Ne tradaâ—… bestijs animas confitentesâ—…bi And in the Reuelation vidi de mari Bestiam asceâ—… habentem capita septem cornua decâ—… which beside that true interpretation to be the Antichrist some doe also allegorize to be the seuen deadly sinnes and tenne seuerall transgressions of the commandements whereby Satan doth make himselfe Prince of the world confringam corâ—… peccatorum saith the Lord And the Prophet Zach. hac sunt 〈◊〉 〈◊〉 〈◊〉 Israel So the tyranie of sinne into man makes him to get the names of beastes as the holy man getteth the style to be called God or the sonne of God as in the Psalmes God iudged in the assemblie of the Gods and in St. Iohn Dedit ijs potestatem filâ—…s Dâ—…ifieri And St. Paul of himselfe viâ—… ego iam non ego viuit vero in me Christus So are beastes said to liue in the wicked man as the Prophet Dauid saith in 48. Psalmes The cruell man is said to be like the Ostrige Filia populi 〈◊〉 crudâ—… quasi 〈◊〉 iâ—… deserto The craftie insidious man as a Beare Ursus insidians factus est mihi the proud man like a Lyon â—…sse quasi Leo in doâ—… the obstinate and wilfull man like vnto the Adder which desperatly closeth her eares sicut aâ—…is sur 〈◊〉 obtâ—…rantis aures 〈◊〉 the wrathfull man as a Dragon fold 〈◊〉 〈◊〉 〈◊〉 the fraudâ—…lent man as a Fox quasi 〈◊〉 〈◊〉 propheâ—…ae tui Israel the oppressor as a woolfe Beniamin lupus rapaâ—… the lustfull man as a Goate irâ—…tus est furor 〈◊〉 super caprâ—…s visiâ—…abo the lasciuious man as a horse equi amâ—…tores in faeminas emissarij facti sant the murtherer as a serpent 〈◊〉 Dan ooluber in via the tyrant as a Pard quasi Pardus laedet eos the ambitious man as an Eagle si exaltatus fueris fieut aquila trahant te dicit Dominus the backbiter as a dogge quare maledicit canis hic Domino meo Regi the filthie man as a sow quasi sus lotâ—… in volutabro luti These
he shal trauell through strange Countries where he may try the good and euill among men and when the great God will he shall be filled with the spirit of vnderstanding that he may poure out wise sententences which is the reason why in men who haue trauelled we doe looke commonly for some accession of knowledge for that cause it is that I who also among others haue brought the eyes of people vpon me in this kind of expectation doe find my selfe bound by some vertuous discharge to iustifie my peregrination beyond Seas esteemed by many in that season of my age and in so meane a state as I doe possesse to haue beene vntimemous temerary perillous and vnprofitable And which hath beene most vildely calumniated by diuers of your Lordships profession among whom a certaine one of good worth did as I was enformed giue this iudgement of me that I had gone abroad the voyage of King Saul to bring home my Fathers Asses which bitter insectation with many such like tempests of mens tongues I haue sithence like a true and vpright Asse borne foorth with no other armour then patience vntill now being curious in what sort I might best pay this expectation of good men and best emancipate my selfe from this persecution of malignant mouthes I haue chosen to assay if I can inspire into erroneous mindes specially into your Lordship some disposition to better opinions in this time of your so great exigence and necessitie you stand in to resolue First the vniuersall and seruent desires of our Countrey euen from his Maiestie our most gracious Soueraigne to the beggar to see your Lo reduced to a saithfull sympathy and communion with the rest being otherwaies so noble a member of this kingdome as you are tam grauis constans tamque bonarum partium in Rempublicam this doth make it a good seruice to God and to the common wealth secondly the great honour and dutie which I owe to your Lordship for the great honour which I haue by you to be sprung from that ancient and famous bloud of your house doth infinitely tye mee to this endeauour who if I were a meere stranger to your Lordship must yet thinke it my honour to be sufficient for your seruice thirdly the opportunity which I haue by this publike discharge to render vnto the world an ingenious accompt of my selfe it doth conioyne with these a priuate respect of mine owne So it is that the Prelates and Preachers of Gods word who bring in their mouthes the medicine of Christian soules they cannot moue your Lo nor enter vpon your minde so haue you intrenched the same within the common subterfuges of vniuersality Antiquitie and succession of the Church of insufficiency of the holy Scripture of authority of humane supplement and traditions and while you are brought to the Fathers now quarelling the edition of bookes and now againe betaking your selfe to your Implieita fides like vnto that Marriner who hauing lost his loadestarre in a darke night he wandereth but knoweth not his course The Israelites had no other guid through the deserts then the pillar of fire which was in the cloude who once looseth the cleere light of the Euangel which is a bright starre placed to conduct vs through the wildernesse of humane wisdome he shall neuer finde out his right course into the land of holinesse And whiles your Lordship remaines thus inflexible against so many learned and graue Diuines It would like enough be thought presumption and arrogancie in me to deale with you if the spirit of God did not testifie that in great workes the helpe of weake instruments is not to be despised When Mosci builded the Tabernacle of God there came vnto him not onely all the wise men to whom the Lord gaue wisdome saith the text Sed quemcunque etiam extulerat animus vt adid opus accederet but euen euery man whose heart did encourage him to furder that businesse The voice of a goose did once preserue the Capitol of Rome I confesse I haue gotten no more of Theologie then serueth for my owne prouision yet who knowes but by my dealing it may fall foorth to your Lordship which hath happened to numbers of diseased persons who hauing spent much time and much money among the Physicians and neuer a whit recouered they haue in end by good fortune attained vnto their health by hearing some trauelling beggar relate that which hath been done to himselfe or to some other man in such a case euen so I being no Physitian but bringing some Empiricall medicine to your Lordship who haue renounced your physitians I may possibly as God grant it proue so doe some good to you by a faithfull narration of that which in the like disease hath befallen vnto my selfe and of the chiefe things which hath bread to mee distaste of the Church of Rome after I had so diligently and painefully considered the same But before I will enter into this discourse Empiricall or of exeperience my conscience doth moue me to say this by the way of the authority and power of Gods blessed word that as it would be reputed a strange dulnesse and ignorance in nature not to preferre those physitians who knowing the right simples vse no medicaments vnto those others who flying the simples and practising by filthy and composed drugges doe more often prooue murtherers then Physitians Euen so in spirituall eures what a pitie is it that your Lo should thinke the Preachers of Gods word who minister no other food of the soule but the pure and simple Scripture to be insufficient to helpe you that this liuely and incorruptible Word should be reiected of you to embrace in place thereof a word composed and mixed with humane inuentions that nourishing word whereof it is said Nor in solo pane vinit home sed in omni verbe quod procedit de ore Dei And which in effect did feed Moses fortie daies in the mountaine That pure and simple word whereof it is said Comedetis panes azymos non firmâ—…tes You shal eat simple bread and not that which is leauened to shew that it cannot endure the drosse and mixture of humane wisdome That word of true life Verba quâ—…â—…go loquor spiritus vita sunt the words which I speake are Spirit and life saith our Sauiour in Saint Iohn That word of healing and curing whereof Dauid saith Miâ—… verbum suum sâ—…it 〈◊〉 That word which restoreth to life againe those who be already dead Ossa arida ossa arida audite verbum Domini and presently life entred into them as the Prophet doth testifie That word of finall safety whereof Saint Iames saith Suspicâ—… 〈◊〉 quod potest saâ—…re animas vestras That word which is so entire so plaine and like vnto it selfe in old and new Testament that they bee no other then a perfect harmony of spirituall musike The former the prophesie of our Sauiour and the latter his exhibition the one
his portract the other his person the one the cloude which contained the light of Gods Church the other the fire which shined into the cloude or to speake it more familiarlie as it were to draw this new wine out of these old vessels this oyle out of that Oliue this honey cut of that combe this corne out of that chaffe this marrow out of that bone this manna out of that pitcher this law of grace out of those Tables of damnation This word which is intellectuall and not imaginarie necessarie and not superfluous diuine and not humane certaine and not doubtfull in points necessary plaine and not obscure that from the beginning of 〈◊〉 to the Reuelation there is no other difference but of the figure and the things figured That like vnto that golden propitiatory from the which God spake described by Moses to haue two Cherubins one of euery side looking directly each vpon other And in manner of these Seraphins seene by Isai which by alternatiue voices did continually sing holie holie Euen so do those Cherubines of the old and new Testament mutually breathe out the testimonie of our great propitiation of the which Dauid saith Quia apudte Domine propitiatio est And these two Seraphins in like manner doâ—… render alternatiue ecchoes in both these Testaments of that holie holie Sauiour In such manner that it doth breed incredible ioy to a Christian heart to remarke the vniformitie and correspondence of the Spirit of God throughout the word The Scripture for Example maketh frequent mention of the waters of life to vnderstand what is ment by the waters of life in the old Testament God himselfe said to to Moses and Aaron Loquimini ad Petram istam ipsa dabit vobis aquam in the new Testament Saint Paul doth expound the mistery bibebant Patres nostri de spirituali consequente illos Petra Petra autem erat Christus was there euer any more cleerenesse or correspondency Againe it is said in Ezechiel Effundam super vos aquam mundam mundabimini ab omnibus iniquitatibus vestris And in Esai Effundam aquam supersitientem fluentia super aridam And in Zacharie Erit font patens Domui Iacob in ablutionem peccatoris menstruatae Is not that as plaine as Christ himselfe did speake it to the Samaritane woman at the same well of Iacob thereafter I giue you water to drinke after the which you shall thirst no more was there euer prophecie or exhibition more correspondent then to heare Esay crying Omnes sitientes venite ad aquas and to heare Christ himselfe answering by St. Iohn Si quis fitiat veniat ad me The law of Moses was written in Tables of stone and deliuered with horror per â—…mpadas seniâ—… Buccinae montemque fumantem saith the Text to shew the austeritie thereof and our impossibilitie to fulfill it and doth not the Gospell accord most cleerely with the same Hoc iugum neque nos neque Patres nostri pertare potuiâ—…us The law Euangelicall and of Grace was written in the flesh of the incarnate deitie to declare the softnesse and facilitie thereof according to that which was prophesied as our Sauiour himselfe doth testifie Iugum meum suaâ—…e est â—…us meum leue All which things doe shew the correspondencie and plainnesse of the holy Scriptures Lastly it is that omnipotent word where of the Apostle saith It is inspired from God and is able to make the man of God perfect in euery good worke Then seeing it is such a powerfull and perfect word shall we turne backe to Iudaisme and blinde our selues in obduration against the splendor thereof boldly affirming that it is obscure imperfect and hath neede of humane helpe how shall we be confounded in that great day being confronted with that learned Iewish Rabbin Barachia who out of consideration of this harmonie and correspondence of Gods word was forced to say in his booke intituled Medras Cobel-eth Redemptor primus Moses Redemptor vltimus Messias sicut Redemptor primus fecit ascendere puteâ—…m ita Redemptor secundus fecit ascendere aquas ad salutem And with that other Rabbin Iosue who doth directly call them the waters of Baptisme which saith he succeedeth to circumcision Qui baptizatur non circumciditur ipse erit Gher id est Gentilis conuersus ad rectam fidem So that I say for your Loto hold that this word is not sufficient to instruct you and why because it is not panis fermentatus it is not corrupted with pharisaicall traditions nor flowes not from a Church whose Prelates and members pretend that they cannot erre O but it flowes from the three persons of the God-head and is inspired from aboue as the holy Spirit doth testifie This is a sorrow neuer to be repented to maintaine that any thing other then Gods infallible incorruptible word can be without error or fault Man not to erre seeing the Prophet Dauid hath said omnis homo mendax seeing God himselfe hath said It repents mee to haue made man all the cogitations of his heart are wicked there is nothing true but God and his word as the Apostle saith Deus autem verax est sermo eius veritas What shall wee speake of men no not his very Angels be cleere in his eyes Et reperit prauitatem in Angelis suis saith Iob vnto the great spirit of God is only giuen to be Custos Tabularum Verbi Dei Gardian of Gods truth it is too pretious a iewell to be trusted to flesh and bloud for if it had bin Gods will to tye his truth to men why not to his knowne Saints Adam whose body was formed by the finger of God whose soule was breathed in his nostrils from the mouth of God he had this spirit of truth once giuen him but it left him by the suggestions of Eua Noah the first Preacher of the second World he had this spirit but was neglected of him in his drunkennesse The excellent Moses of whom it is said dilectus Deo hominibus Moses cuius mememoria in benedictione est he had that great spirit in such measure that he ouercame nature by Sea and Land he commanded the Angels and in a manner wrested the will of God but he was neglected of this great spirit in his distrustfull percussion of the Rocke Aaron had this spirit but was forgotten of him in the erection of the calfe Miriam also was forgotten in hir grudging against Moses Dauid a man to Gods owne heart was fearefully neglected of this great spirit to follow adulterie and homicide Salomon whose breast the Lord filled with wisedome was likewise left of this great spirit when he fell in impious Idolatrie The Arch-Apostle Peter did not obey this spirit in the deniall of his master yea after the Ascention and comming of the holy Ghost there was contradictions among the Apostles It is more then madnesse to affirme that the wisedome of any man hath
are noted vnder the names of Beasts which make vs the sonnes of that king of beasts the Diuell aduersarius vester tanquum Leo rugieâ—…s ipse est Rex super omnes filios superbiae saith Iob The Diuell againe is noted by the name of the Serpent Serpens erat callidior cunctis animalibuâ—… He is compared to the tortuous serpent full of crookes qui dissipat sepeâ—… mord bit euâ—… Câ—…luber It is â—…aid in Ecclesiasticus and againe Non est caput nequeus super caput colâ—…bri There be also goodnesse and pietie signified by beasts in the holy Scripture The Church of God is said to be a flock of sheepe 〈◊〉 〈◊〉 audit vocem 〈◊〉 pascâ—… 〈◊〉 me as Non sum missus nisi ad 〈◊〉 quâ—… perâ—…erunt Domus Israel Christ himselfe hath taken the name of a Lion vicit Leo de tribu Iuda to note the difference from that deuouring Lyon whom he hath ouerthrowne figured by that Lyon which â—…s rent by Sampson who was a typicall Sauiour as we know Againe he taketh the name of a Lambe Agnus Dei qui tollâ—… peccata mundi The third person of the Trinitie is figured also by a beast the holy Ghost came downe in Iordan in forme of a Doue and we are commanded to be simple as Doues because otherwise the holie ghostcannot lodge with vs albeit God the Father in the fulnesse and Maiestie of his godhead he who hath said thou shalt make no grauen image c. hath not vouchsafed to figure himselfe by the shape or name of any beast as he would not name himselfe to Moses in other termes then ego sum qui sum to shew how he doth 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that he is indefinit infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would alleage that he spake in person to Mâ—…ses â—…nd did appeare in a fierie bush to him no these 〈◊〉 〈◊〉 by his holy Angels the Apostle testifies that the Tables of the Law were giuen to Moses by an Angell 〈◊〉 prâ—…pter transgressionâ—… 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediatoris And St. Steuen in the Acts doth witnesse that an Angel vnder the name of God spake to Moses in the bush There appeareth to him saith he in the wildernesse of mount 〈◊〉 an Angell of the Lord in a flame of fire in a bush That glorious 〈◊〉 〈◊〉 〈◊〉 to Moseâ—… that no mortall flesh should see his face and liue That great spirit wherof it is said spiritâ—… Domini 〈◊〉 〈◊〉 terrarum who is in all things al things in him at very 〈◊〉 haue acknowledged it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vides A 〈◊〉 is a 〈◊〉 〈◊〉 and a â—…cle is a center dilate are or spread out God is all things that euer haue beene or shall be to the end com pleate in that infinite Maiestie and power and his glory dilated and displayed in so many noble creatures how is it than possible to 〈◊〉 the 〈◊〉 or 〈◊〉 of so great a thing when Salomon coulâ—… 〈◊〉 his glorious Temple sufficient to 〈◊〉 it si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiâ—…nt quanto 〈◊〉 〈◊〉 ista 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habit 〈◊〉 〈◊〉 The person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper temple wherein he 〈◊〉 whereupon he said 〈◊〉 templum hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud which also is a manifest argument against the erection of whatsoeuer images to Christ because that God the Father in the fulnesse of his Deitie dwelleth in him as the Apostle affirmeth in quo habitat corporaliter omnis plenitudo diuinitatis Alwaies speaking generally of beastes that he mentioned in the Scripture I say that the spirit of God hath neuer as appeareth to me vsed any beast so familiarly as the Asse to be significant of the high misteries of our faith and to bee a type of that pietie and goodnesse which should be in Christian people And first I shew it from this argument a Contrarijs In the Scripture wee finde mention onely of two beastes to whome God did allotte the faculty of speaking the Serpent and the Asse the Serpent opened his mouth to suborne impietie and rebellion against God the Asse opened his mouth to reprehend sinne in the Prophet Therefore seeing it was said that the Serpent was the worst of the beasts neque erat caput nequius super caput Calubri it must bee a iust consequence that the Asse is the best and most simple of beasts and most excellent for naturall goodnesse That by the Asse was signified Gods people appeareth by sundry places in holy Scriptures when Saul was diuers times commanded by Samuel to returne home and receiue the kingdome he answered him still that hee did seeke his fathers Asses till at length the Prophet told him the Asses were found mystically meaning as diuers learned authors doe intepret the people who as Asses were to vnderlie the yoke of his obedience as they haue also expounded that other place of the Asse when our Sauiour going vp to Ierusalem commanded his Disciples saying Inueniet is afinam alligatam pullum cum ea soluite addueite mihi whereby they vnderstood the two people Gentiles and Iewes who were fettered and bound to blindnesse the one to Ethnicke Idolatry the other to vaine legall Ceremonies and were both to bee loosed and by the liberty and grace of the Gospel to be reduced to the obedience of Christ that he might raign ouer them as it is said An Iudaeorum tantum Deus nonne etiam Gentium The great Samson who was a figure of Christ as the spirit of God testifies by the historie of his birth being like vnto that of our Sauiours annunciat to his mother by the Angel Thou wast barren but shalt now beare a sonne which shall be a Nazeret to the Lord and a deliuerer to the people he shall be called Samson Sol corum according to the Hebrew Litâ—… at his death againe hee pulled downe the house replenished with the Philistines his enemies destroying great numbers of them there then in his life as Clarity did perfectly tryumphe 〈◊〉 on the Crosse oâ—… that spirituall Philistine Sâ—… and oâ—… all the hostes of â—…ll The Scripture records of that figuratic sauiour Samson that with the cheeke bone of an Asse he ouerthâ—… mâ—…litudes of his enemies and that being almost stifled in the battel through excesse of heat and thirst fourth of the cheeke tooth of an Aâ—… law-â—…ne â—…spring water to refresh him mystically signifying the Christian vertues of simplicity humility patience painefulnesse obedience flowing from Regeneration and the waters of Baptisme which in nature be aâ—…nine qualities should by the Gospel conquess multitudes to Christ to the ruine of Satans Kingdome The Asse hath knowledge aboue the common imaginatiue sense of beasts There bee certaine currant eraditions that Aristophance affirmed that an Asse was his condisciple in the schooles of Philosophie and that other of Apuleius Magaâ—… who told that
be as he is which none doe denie creatour of all men master and monarke of all the World the World then must be one familie one City one kingdome of God no earthly Prince will willingly haue diuers Lawes in one kingdome then shall we thinke that God who is wiser then men and wisedome it selfe would giue seuerall lawes for the word no sure enough all those three be but one Law the light whereof doth shine into the conscience of the Iew and Gentile Turke and Pagan Philosopher and of the stupide multitude signatum est super omnes lumen vultus Domini whereupon it must follow that this light is inextinguishable it is that which we call our neuer dying conscience when a man doth apprehend the knowledge of any thing by the vertue of his intellectuall minde it is science and he is said Scire to haue knowledge the conscience againe is the right application and imployment of this knowledge it is a medium a midst betwixt God and man and the rule whereby we know if any thing be in the counsels of our mind or actions of our will contrary to this naturall light and diuine instinct of reason which God hath placed in our hearts like a cleere lampe to illuminate our intellectuall spirit that it might see and discerne right from wrong and truth from falsehood which is a thing so manifest that the Ethnicke Philosophers and the word of God doe iump vpon it The naturallitie of Cicero and the Theologie of Saint Paul concurre to proue it almost in the same termes Cicero in the third Tusculan Question writing to Brutus sunt enim ingenijs nostris semina innata virtutum quae si adolescere liceret neque illa celeriter malis moribus opinionibusque deprauatis extingueremus ipsa nos natura ad beatam vitam perduceret And the Apostle Paul writing also to the Romanes Quū Gentes quae legem non habent naturaliter ca quae legis sunt faciunt eiusmodi legem non habentes ipsi sibi sunt Lex qui ostendunt opus legis scriptum in cordibus suis It is so plaine for the light of nature excepting alwaies the last clause of Cicero concerning beatitude as if Paul Cicero had conferred vpon it which ground for the first being set down in truth as your Lo sees I craue that you will be content to examine all the points of this Treatise by the touchstone of the diuine light instinct of your conscience where your Lo finde those which as is said are inspirations from heauen contradictory to your opinions that in that case you will suffer your conscience to be directed by this light which God hath giuē you to guide it by that your Lo wil forbeare your pretence of deuote ignorance implicita fides things that do meerely extinguish this light of nature if it please you to do so not to smother vnder a bushel this cleere candle which God hath illuminate in your heart there is no doubt but as Cicero saith that same Natura Dux the very light of Nature which hath a Diuine stampe in your conscience shall shew you an outgate from the childish Labyrinths of superstition that doe inuolue your Lo for if any should say to me seeing there is such power in the instinct of naturall reason flowing from this diuine light how is it that so many millions of those who be indued with the same are induced to idolatrie I can giue no other answere then the wise man hath giuen stultorum infinitus numerus est the number of fooles and those who are mistaken in their owne light is infinite Now I will take my first aduantage of this ground to appeale to the diuine light of your Lo conscience how you do iudge of that which already from so many Texts of Scripture I haue spoken touching the plainenesse and perfection of Gods word since on the one part the spirit of God doth testifie that it is eternall incorruptible and inspired from Heauen able to make the man of God perfect and on the other part this intellectual light of nature seruing as eyes to receiue in our conscience the brightnesse of this word it is so powerfull that very Gentiles haue cleerely knowne it and seeing it is sufficient to conuict the conscience of Turkes and Pagans of contempt and ignorance of this word I aske your Lo how shall it be with vs who beside the hauing of this light haue beene brought vp in Christian Religion haue beene taught Gods word can reade it in seuerall languages and vnderstand it when we shall refuse to beleeue for our faith this word preached in puritie when we shall hold it insufficient for our Saluation embracing in place thereof what an implicita fides an implicite faith the colliers beliefe and what is that I beleeue with the Church and how beleeues shee she doth beleeue with the collier is not this ambulare in circuitu impij as the Scripture saith to walke in the about-gates of the wicked well let vs remember how it shall be worse in that day with Corazim and Bethsaida then with Sodom because they had greater light and did despice it They say ignorance is the mother of Deuotion And the Apostle saith Qui ignorat ignorabitur if ignorance cannot excuse a Turke because of that light of Gods face which is stamped in his heart let any man tell me what it can auaile a Christian to bragge of his deuout ignorance affected ignorance is neuer a whit better then knowledge without beliefe or well doing Let vs heere the Prophet Isay my people is carried captiue because they had no knowledge neither is now a daies any other reason of idolatrous captiuitie then this pretended holy ignorance so that for a Christian man to glorie in it it is to become sicut equus mulus quibus non est intellectus Therefore let your Lo remember you are sealed with this Lumen vultus Dei and that he hath blessed you with knowledge to vnderstand that the holy Scriptures are a perfect and neuer perishing word The second ground I would haue your Lo to condescend vpon with me for preparation of your more indifferent iudgement is a certaine definition of idolatrie which may content your Lo and me both to the end we may the better reason of idolatrous worship For as concerning abuse in religion and impietie in manners they be triuiall points that there can be no mysterie in a suruey of the same Idolon is a Greeke word which literally signifieth as much as a litle Forme or Figure formed or figured but taken as it is spoken in Christian Shooles and according to the best Doctors it is a representation of a false God and a false Deitie or a Creature taken and honoured for God As to say the Statue of Moloch of Iupiter the Sunne or Moone the Hebrew word Elil as I read haue very right this same signification of Idol and is vsed in holy
that to doe miracles it is gratia gratis data a grace freely granted of God as is the gift of Prophesie according to Saint Paul and as the Saints by their praiers haue entreated God to grant them the reall gift of Prophesie so no doubt the faith and praiers of the Saints haue obtained from God for the good of his owne people to bee instruments and workers of Miracles and as the gift of Prophesie was not a constant and habituall vertue resident in their persons by the which they might Prophesie when they would As we see in Elizeus who beeing once demanded of the king vpon a secret Dominus inquit celauit a me the Lord hath hidden it from mee when King Dauid was bidden by the Prophet to build the Lords Temple because God was with him in euery thing the same Prophet did forbid him the morrow after confessing that he had spoken without Gods priuity and therefore falsely so that the gift of Prophesie is a transient passion as is the power of miracles which is not neither permanent but as the Sawe hath a vertue to cut a sunder not at all times but when the Craftesman putteth his hand to it This extraordinary gift was not onely not granted habitually but it was granted to a fewe in number and that in the beginning chiefely of Iewish and Christian religion for establishment of faith in the world which was then bewitched with Ethnicke Idolatry strenghthned with Diabolical miracles so that God well knew Quod contraria contrarijs curantur by the true miracles of his holy spirit wrought by diuers of his good Saints to the astonishment of people he did discredit the spirit of Satan and that was done in the beginning to purchase authority to the faith as our Sauiour saith Si mihi non vultis credere operibus credite si opera non fecissem quae nemo alius vnquam fecit peccatum non baberent But after the word of God and his Lawe hath beene once established and receiued as it was answered to the Rich man in the Gospel Mosen habent Prophetas and therefore they might not looke for one to come from the dead who had the holy Scripture to look vpon euen so we after so many miraculous works done by our Sauiour and his Apostles for confirmation of our faith and after the Gospell left in perfection by the Spirit of God and embraced of the Gentiles for eternall veritie we are no more to depend vpon miracles as Christ himselfe testified after the doing of all these Scrutamini Scripturas quia illa testimonium perhibent de me There is no doctrine more true then this that miracles haue beene onely appointed of God for the aforesaid vse for of themselues they are neither necessarie nor sufficient for saluation The Canancan and the Thiefe vpon the Crosse they did beleeue vvithout miracles and he himselfe hath saide Blessed are they who beleeue and haue not seene so as they are not necessarie Againe Pharoh did see a number of miracles and was euer the more hardened which makes that they are not sufficient Is it not then a great vanity that the Church of Rome should arrogate vnto her that power vvhich God thought not necessarie to leaue to his Church Yea and which he foresaw to be dangerous by reason of the vveakenesse of humane wisdome to discerne betwixt true and false miracles vvhat vvas it that did indure the heart of Pharoh vvant of beleefe in God no doubt but herewith also want of knowledge to discerne betwixt Mosaicall and Magicall miracles so that the leauing of this to the Church had beene an ambush to catch men and lead them to Idolatry and the seruice of Satan testified plainly by the Scipture The Prophet saith Seduxerunt Populum meum in miraculis mendasibus And in the Apostle Surgent Pseudo Christi pseudo Prophetae Dabunt signa magna prodigia in populum ita vt in errorem inducantur etiam Electi si fieri potest How many shall say of those Prophets in Nomine tuâ—… prophetanimus Demonia eijcimus How mightely did Simon Magus deeeiue the multitude so desirous of miracles and so ignorant of them Uir quidam Simon Magus seducebat Ciuitatem Samariae quem auscultabuntur omnes a minimo ad Summum dicentes haec est virtus Dei qui vocatur magna co quod multo tempore magicis suis signis dementasset cos The looking for miracles is a token of Iewish vnbeleeuing hearts Signa non sunt data fidelibus sed infidelibus saith the Apostle Therefore they are most proper to the incredulous Synagogue of the Iewes for the which cause aboue all the other Apostles so great power of miracles was giuen to Saint Peter the Apostle of the Iewes that he did heale the strongest diseases with his shadow which not onely was neuer done by none of his fellow Apostles but we doe not read the like of Christ himself Iudaei signa petunt Gentes sapientiam quaerunt saith Paul Secondly is it not more then madnesse in the Church of Rome by arrogating vnto her this perpetuitie of miracles which God hath made onely temporarie and personall in the beginnings shee doth manifestly cloth her selfe with those markes whereby the Spirit of God doth point forth the Antichrist Let vs heare Saint Paul Reuelabitur iniquus ille cuius aduentus erit secundum operationem Satanae in omni virtute signis prodigijs mendacibus omni seductione iniquitatis his qui pereunt And the Spirit of God in the Apocal speaking of that second Beast which had two hornes like to a Lambe and spake like a Dragon Edetquo Signa magna adeo vt faciat ignem c Coelo discendere in conspectu hominum seducet Incolas Terrae propter signa quae datum est ei vt faciat in conspectu Bestiae In which places as we see this Traffique of Miracles is plainely called Operatio Satanae and a seduction of those who must perish By these I doe appeale vnto the diuine light of your Lordships conscience whither you doe not thinke that we ought to content our selues with Moses the Prophets and Apostles following Christs owne precept Sorutamini Scripturas to search the Scriptures for the doctrine of Saluation and to contemne this ridiculous and impious profession of pretended Miracles I appeale to your Lordship as you will be answerable to him who hath said of that light which he hath giuen you Est lux vera quae illuminat vmâ—…m hominem venientem in mundum Whether you do not thinke that those who in this Sunne-shine of Gods word would ground their beliefe vpon Miracles doe not iustly merite that answere of Christ to the Scribes and Pharises demanding miracles Generatio mala adultera signum quaerit and whither you Lordship doe not hold all those who beleeue such poore and childish conceits bee not iustly giuen ouer to themselues as
hoode to couer their hypocrisie or what Saint Dominicke against the beastlie pride of his successors and what holie Saint Augustine against idle pretenders of his profession which was to be Flagellum hareticorum infidelitatis to plague heresie and infidelitie Now to finde among them one of the true succession of those noble Macharij Hillarij Antonij Pauli Ignatij Tertulliani Hieronimij Cyprianij Augustini or such like of that trewe christian race it is a dreame for nothing is to be seene there but those sometime sacred mountaynes and those holie solitudes of retyred sanctitie become the desertes of Iericho the darknes of Egypt the tower of Gyantes the Furnace of Babilon the shippe of Tarsus that beleeue me it did almost moue me to teares and make me to say with the Prophet Super montes assumpsi fletum lamentum super speciosa deserti Planctum Aime Domine clamabo speciosa deserti consunipsit ignis The fire alas hath consumed the beautie of the deserts those prophane fiers of Nadab and Abihu which burne at the daylie Sacrifice that destroying fire of ambition auarice and Lecherie which is neuer furnished with fuell sufficient that fire of the loue of the flesh whereat while S. Peter stood to warme him he denyed his master It doth still burne in the hal of Calphas O oursed fire which is not on ly cōtent to burne in the coūtrey in the citie in the court in the Palaces of Prelats and rulers of the Church but it hath also spoyled the holie deserts and destroyed the beauty of the Cloyster speciosa deserti consumpsit ignis making our christian religion the opprobrie and scandall of Turkish impietie as if there were no veritie in Gods word Corruit in plat◅is veritas saith the prophet Equitas non potuit ingredi facta est vdritas in obliuionem O poore and neglected veritie now are come to passe thought I the visions of leremie Quid vides Ieremia ficus bonas bonas valde quid vides Ieremia ficus malas malas valde quae comedi non possunt So to close also this point of fleshlie concupiscence or kingdome of the world I doe appeale to the diuine light of your Lordships conscience whether you doe not thinke things being as I haue related That the Pope hath holden the bargaine which our Sauiour did refuse in accepting from Satan this worldlie kingdome whether your Lo doe not thinke that the Rulers of Rome be of such as the Lord God spake of to his people Israel by his prophet Esai My people the Rulers haue corrupted the way of thy footesteps It is they who haue burnt vp my vineyard saying againe thereafter I shall enter in iudgement with you Rulers whether your Lord doe not thinke that God is entered in iudgment alreadie with them and as it was pronounced against the Scribes and Pharises auferetur a vobis Regnum Dei dabitur Genti facienti fructum Hath he not taken from them his kingdome by remoouing the candlestick which keeps the true light the Lamp which keeps the liuelie oyle the libertie of the Gospell and hath giuen them ouer to induration which of all chastisments is the most fearefull vt credant mendacio qui non crediderunt veritati as he also no question some day shall dissipat destroy their worldly kingdome according as he hath done to the Iewes if they doe not repent Now for the last of abuses whereof I will speake I go to treate of the papall Soueraignitie as it is wickedlie and iniustlie vsurped ouer temporall kingdomes CHAP. V. The Orthodoxall authority of Christian Princes in the Primatiue Church The Papall Soueraignetie The Iesuiticall trade The opinion of the French Church concerning Princely authoritie Detection of the Iesuiticall ambition THe pernitious Doctrine of this Tyrannicall Supremacie vnknowen to antiquitie lately conceiued in the bosome of the treacherous Iesuite tending to a monstrous ambition as we shal see to the ouerthrow of good Princes and people and dissolution of all Christian discipline and obedience it doth enuenome the mindes of men with diuelish errours and armeth their hearts with odious and treasonable attempts It is that wormewood whereof the Prophet of the Gospel Saint Iohn maketh mention in his visions of the Apocalips Cecidit de coelo stella magna ardens tanquam fauilla nomen stellae dicitur absinthium facta est tertia pars aquarum in absinthium plarimi mortui sunt de acquis quia amarae factae sunt saith he there fell from the heauen a great starre burning like a flame and the name of the starre was Wormewood and multitudes died by the waters because they were become bitter It was no true starre which the Prophet did see because the true starres bee fixed and doe not fall Stell◅ manentes in ordine suo cursu aduersus Siseram pugnauerunt saith the Scripture the holy Spirit in the word of God doth compare Prelates Pastors and Rulers of Gods people to starres Qui ad iustitiam erudiunt multos quasi stellae ad perpetuas aternitates saith Daniel They who instruct and teach many righteousnesse and godlinesse be like vnto starres fixed to perpetuity As for those which appeare to be falling starres as this vision of Saint Iohn they are but grosse vapours lightned by agitation of the ayre which do quickly vanish and keepe no true light So the Iesuites lately bred in the distemperate and tempestuous ayre of the Papall tyranny they appeare to be but are not true starres in Gods Church they bee but filthie vapours which shall disappeare within short time as the whole Clergie almost of the Romane Church it selfe doth hold after the example and fortune of the famous order of the Knights Templarij whose insolencie and pride was abhorred of Christian Princes and Prelates But in the meane time they haue poysoned by the wormwood of this diabolicall doctrine the puritie of our waters euen the waters of life the word of the Gospel the Lord Iesus Christ who calleth himselfe so of which poyson who would know how many millions haue died let him read the Histories of the holy League and the Histories of France and the Netherlands for these yeeres passed and because it is so pregnant and perilous an error I will insist in it at greater length to deduce it from the fountaines of sacred and primitiue veritie For your Lordships information and many others of your profession who if you will not quit this ground to beleeue as the Church of Rome doth command you cannot want a scruple in your conscience for hauing so absolutely taken the oath of obedience seeing the contrarie is strongly maintained in Rome in meeretermes of a point Doctrinall which albeit your Lo would not credit vpon my reletion after my comming from thence where I was both care eye witnes and brought with me a true transcript of the ordinance it selfe yet now all the world doth know it since the
the first place to Apostles the second to Euangelists the third to Prophets the fourth to Pastours and the last to Doctours Whereof the first of the number Apostolus doth comprehend in it as in genere these whole species ennumerated of spirituall functions so that euery Apostle was also a Doctour but notreciprocally By these we doe manifestly see that Christ in the foundation of his Church did follow for gouernment the same Architype which was giuen vnto Moses and that one God hath but one meaning of one order in matter of Policie as I haue sayd for if ye will hold this comparison betwixt the Iewish and Christian Church to be remote and fantasticke because the first was Typicall and is expired I answer There was in the Mosaicall Law three parts the typicall the morall and the politicall the daily sacrifice and these ceremoniall things which were figuratiue of Christs passion they are finished and haue no imitation in Christs Church but for the morall it doth remaine the same Law lieth ouer vs which did astrict them albeit we haue easier meanes to performe it by faith in Iesus Christ. And for the politicall it doth also remaine as S. Paul saith Know you not that those who minister at the altar doe liue by the Altar c But for the concordance of these two Churches in matter of Policie I bring first the testimony of S. Ambrose who expounding these words of S. Paul to Timothy Seniorem ne increpaueris doe not reproach an Elder among other things he saith also thus Vnde Synagogaprius postea Ecclesia Seniores habuit sine quorum consilio nihil agebatur first the Iewish Synagogue then the Church of Christ had their Elders without whose Councell nothing was done Next I bring the testimony of Iohn Caluine who vpon the harmony of the Euangelists hath written thus Quant au nombre de 70. il me semble auoir c. Touching the number of the 70. Disciples it appeares to me saith he that our Sauiour hath followed the same order whereunto the Iewes of old were subiect and accustomed So many Apostles were chosen who should be as Patriarkes to assemble the members of the reall body of the Church for the like respect of imitation the 70. Disciples were elected for we know saith he that Moses being vnable to beare the charge tooke vnto him seuentie to gouerne the people For of him who would obiect against the similitude of these Churches for policie that the 70. of Israel were no spirituall Rulers and therefore could not be resembled by the 70. Disciples I would aske you how then did the holy spirit come vpon them that they prophesied in the presence of the people and how was the spirit of Moses parted among them Thirdly I giue the Testimony of Doctour Beza who hath deriued his reformed discipline whereby the Elders be adioyned to the Pastours from the Iewish example But that which makes this poynt of the similitude in policie of these two Churches to be most cleere and out of doubt is the opinion of S. Ierom the pretended Patron of the Presbyterians who in the conclusion to the Epistle to Euagrius writeth thus Quod Aaron filij eius atque Leuitâ—… in templo gesserunt hoc sibi Prâ—…sbyteri Episcopi Diaconi vindicent in Ecclesia vt sciamus traditiones apostolicas de veteri Testamento sumptas esse saith hee Whatsoeuer Aaron his sonnes and the Leuites did exercise in their persons in the Iewish Church let Bishops Presbyters and Deacons take on them to doe the same that we may vnderstand saith he the Apostolicall Traditions are exemplary drawen out of the old Testament Alwaies heere it is where the Puritan and the Papist meet to vrge one thing vpon the Leuiticall imitation in policie the Puritan to inferre an inconuenient the Papist to induce his aduantage first say they if you appeale to this exemplar how can you auoid Priestly Soueraignty and a supreme Bishop next they turne it ouer thus If your bishops be in the Church for vnities sake as they are ad â—…ollenda Schismata then this argument following must be good Either there is as great vnity in a parish vnder a Minister as in a Diocesse vnder a Bishop or else the more Churches make the greater vnity If the second be true then must we allow the Hierarchall Supremacy because thereby all Churches are reduced vnder one so that vpon this the Papist will build his Popery and the Puritan will haue our Bishops to bee Antichristian Which obiection is so friuolous that Caluine himselfe alleaged by them to bee a fautor of their Presbyterian rule doth answer vnto it saying there is not the like reason betwixt a peculiar people as the Iewish Synagogue and the whole world vnder the Gospell Neither was it the meaning of our Sauiour that as euery particular Church should be vnder one Pastor so all the world vnder one head otherwise why did he choose his twelue together and in parity For howsoeuer we doe marke in the particular members of nature manifest argument of Monarchiall policie yet find we no generall vnity noâ—… absolute Soueraignty but in God As for example although the Lyon be king of beasts who did euer heare that all Lyons were subiect to one Lyon or that all Kings be ordinarily subiect to one Supreme Monarche The Lord God is onely the Center from whence the diuersitie of nature hath proceeded whereupon the Cabbalists did found that word In Centro veritas in circumferentia nihil The verity is in the Center and in the circumference nothing but shadowes which is confirmed by the holy Scripture Solus Deus verus sermo eius veritas Onely God is true and his word is only verity the 〈◊〉 of nature haue no other fountaine to returne vnto but God nor no capitall vnion to repose into but him If the Angels haue their owne Hierarchies we doe not read that they bee all vnder one head vnlesse it bee the Lord Iesus Christ called by the Prophet the Angel of the Testament and the Angel of the great Counsell as is said before As God hath reserued the Supremacie of generall nature to rest in his owne person so hath Christ in his Church reserued it to himselfe to be onely head thereof in such sort that no Bishop can be called Antichristian but in so farre as he doth depend from the Papall Soueraignty and as the setting vp of a second Bishop in one Diocesse were to be Schismaticke from the first Bishop so to introduce an vniuersall Bishop in Christes place is to make defection from him For euen aâ—… Christ did send his Twelue with equall Commission and equall graces that the establishing of our faith should be more miraculous by the vnanimity of twelue then could haue beene by the consent of one euen so hath it beene the meaning of the Apostles and their successors to mainetaine Catholike vnitie not by Hierarchall Supremacie in
Bishops prouiding they doe not force vs to anything contrary to Gods word which protestation shall excuse vs to all posterity that the ouerthrow of the ancient policie be not imputed to vs say they which confession Caluine among others did soone thereafter subscribe Melancthon to Martin Luther Non credis quanto sum in odio Noricis alijs You will not beleeue saith he how I am hated of the Norricians and others Alwayes it is not well that men should so abhorre the restauration of Bishops for I know not with what a face wee can refuse them If they will permit vs to haue purity of doctrine And I doe feare that Episcopall authority being dissolued wee shall haue more intollerable Tyranny in the place thereof saith he And in another place which was not written to Luther Et mecum semper sensit Lutherus And Luther did euer iudge with me who saith he knew himselfe to bee the more loued of mer because by his meanes Bishops had beene cast out and themselues set at liberty which shall be dangerous for the posterity for what state of Church shall we haue when the ancient policie shaken off there shall bee no certaine Rulers saith Melancthon which solid iudgement Camerarius doth praise in these words Quod reclamantibus multis ille hoc suadebat non modo ad stipulatore sed auctore Luthero vt restituerentur Episcopi si vsum purae doctrina permitterent that against many he did not onely by Luthers consent but by his direction perswade the Restitution of Bishops if they will grant the purity of doctrine In another little treatise of these times entituled Articuls Protestantium de vnitate Ecclesiae Gradus illos plures Episcoporum Archiepiscoporum Patriarcharum vtiles esse existimamus ad Ecclesiae salutem si ij qui presunt faciunt officium all these degrees of Ecclesiasticall policie are profitable for the Church prouiding Prelates discharge their dutie Bucer de vi vsâ—… ministerij saith thus Therefore these orders of Bishops Presbyters and Deacons established in the beginning by the holy spirit when Churches begun to be multiplyed they did ordaine to euery Prouince their owne Metropolitan And againe thereafter to shew how he thought it a diuine ordinance he saith as the people were more and more frequent in Metropolitan Citties It a dabat Dominus vt haberent ampliores Episcopos illae Ecclesiae so did God ordaine greater Bishops to those Churches Hemingiâ—…s is of that same opinion and both of them doe blame that wrested sense of Ierom aforesaid saying that howsoeuer it might bee so while Churches were not perfectly constituted yet all the other Fathers were against him froÌ„ thence forth he contented to acknowledge his error as you haue heard Philip Hebrâ—…nerus a great Protestant Theologue hauing mooued the question touching these degrees Ecclesiasticall hee answereth in fauour of them because the Apostles doe mention them in the first place the Presbyter in the next and the Deacon in the last saith he who is more famous among vs as I haue said then the venerable and learned Zanchius who hath left vs a long discourse of Episcopall gouernment in the Church which were too long to relate heere and is to be found in his obseruations 25. in titulo 38. de Disciplina clericali beginning thus Tertia pars disciplina clericalis est ea quae gradus infimi subijciuntur superioribus and it is most plaine of any for Bishops as may bee perceiued also by those his following speeches in the historie of the Augustine confession My faith saith he doth absolutely rest vpon the simple word of God next vpon the common consent of the ancient Catholike Church if it is not repugnant to the holy Scripture for whatsoeuer hath been decreed by those holy Fathers assembled in generall Couâ—…cells in the name of God if it doe not contradict his word that I take to flow from the holy Ghost albeit I doe not account it in the same degree with the written word and seeing it is most euident by all the writts of the ancient Fathers that Bishops and these other orders haue been allowed in the Church Quis ego sum who am I saith he who should take vpon me to impugne that which the holy Catholike Church hath approued Neither durst the most learned of our time disprooue them because they were instituted for good ends and for edification of Gods people Besides I haue respect to these reformed Churches who hauing embraced the Euangell doe yet retaine the order of Bishops in name authoritie meaning the Lutherians And looking to the Protestant Churches I finde they haue their Bishops and Archbishops vnder changed names of Superintendants and generall Superintendants and where neither the old good Greeke names of Episcopus and Archiepiscopus nor these new ill Latine names of Superintendant and generall Superintendent be acknowledged Notwithstanding I see their meaning of Presbyterians chiefe men who take vpon them all the authoritie where therefore these be maintayned and Bishops refused it is but a controuersie for names so when wee agree as wee doe vpon the thing it selfe why should we striue about the name Thus farre Zanchius Wherein wee see that he doth acknowledge that distinction mentioned by me in the beginning of this Article of that which is directly diuine as the word and that which is diuini Iuris as the Policie both being of like veritie but not of like authoritie necessitie and perpetuitie This sound iudgement of Zanchius is so truly naturally and holily conceiued that euen the latest and most peremptorie Reformators since be forced to haue the same opinion and to follow the same practise Caluin speaking of the primitiue church before the intrusion of Poperie during all which time saith he the Church gouernment hath nothing almost dissonant from Gods worde For the Presbyters who had the charge of doctrine did chuse one among them selues vnder the stile of a Bishop ne vâ—… fieri solet dissidia nascerentur ex equalitate that dissension should not arise of aequalitie as commonly it doth saith he And in his Epistle to Cardinall Sadolett he is contented to obey a Bishop prouiding he be reformed in doctrine Talem nobis Hierarchiam si dederint quae à Christo tanquam vnico capite pendeat The opinion of Beza concerning the Church of England I haue told already then for their practise it is manifest that all the Gouernours of the Church of Geneua since the Bishop was eiected haue wished by all meanes to replant that authoritie but could not for the State being altogether changed in a popular gouernment by repining from the Bishop who was also their ciuill head it was so farre from receiuing any image of Soueraigntie either spirituall or temporall that Caluin being altogether out of hope to get a Presbyterie established of Ministers alone was contented to comport a mixed Presbyterie of six Ministerie and twelue Citizens alwayes while he liued he was perpetuall