my couenant With you saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede saith the Lord from henceforth and for euer Isa. 59. ver 21 But the Anabaptists in our dayes brag of the reuelations of the spirit which reuelations notwithstanding agree not with the written word of God and therfore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men This written word of God is to be read in the bookes of MOSES and the Prophets of whome Christ said Search the Scriptures for they beare testimonie of me Ioh. 5. And in the bookes written by the Apostles and Euangelists whome Christ commanded to tarie at Jerusalem vntill they were endued with power from aboue Actes 1. ver 8. This power wherewith they were endued from aboue was double First a power to knowe the sense and meaning of the Scriptures of God Secondly power to vtter boldly and couragiously in all languages and to all nations the trueth which they knewe This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the writings of the Prophets and Apostles from all other writings as THEODORETVS prudently hath noted de principio Serm. 2. The will of God saith hee is not to be sought in the bookes of PLATO who like as he knewe litle in matters concerning God so likewise hee was timorous and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had Hee knew there was onely one God but in his letters written to DIONYSIVS if they were serious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter thâ—…t is oâ—…e God but if the letter was not serious nor dited froÌ„ the â—…ound of his heart then the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pluralitie of gods Who can giue vndoubted credite in maters pertaining to God to such men as know but a litle and the litle thing that they know they dare not presume to tell it to others But the Apostles were indued with strength from aboue they were taught by the Spirit of Christ in al trueth Iohn 16. they were not dashed with feare of the countenances of men Acts 4. but couragiously preached the truth of God to the great admiration of their hatefull aduersaries The word of God written by MOSES was so perfitly written that it was not lawfull to adde any thing vnto it nor to paire any thing from it Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES but they were faithfull interpreters of MOSES bookes and vttered that same thing more clearely which was somewhat darkly shadowed into the ceremonies of the Law For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table it remaineth the selfe same cloth it was before but it is better seene and knowne then it was before euen so the Apostles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did but they haue said no more anent the saluation of man then MOSES saide before them This pure and perfite word of God should not be mixed with humane traditions for by this mixture three injuries are done to the written worde of God First by this meane the reuerence due vnto the written worde of God is impared and diminished Secondly traditions by time are equalled vnto the written worde of God and thirdly traditions are preferred vnto the written word of God And this beeing the last period whereunto the reuerence of humaine traditions tendeth to make the writâ—…n commandementes of God of none effect by their traditions as Christ clearely testifieth Mat. 15 ver 6. humane traditions are the lesse to bee regarded of all true hearted Christians to the end the written word of God may haue the owne due honour and reuerence Many false imputations against sacred Scriptures are forged by Papistes to transport the hearts of people from the perfite reuerence of scripture calling it imperfite vnsufficient and that it is obscure and that it is perillous to Laicke people to reade it lest they fall into errour The first accusation of Scripture is the vnsufficiencie of it The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture and the greatest argument hee vseth if it were granted yet prooueth it not his purpose for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith Wee suppone that all this were true yet it prooueth not vnsufficiencie in scripture but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne There is a place of Scripture Exod 3. I am the God of Abraham Isaac and Jacob. In this place I say is an argument secretly latent and prooning the resurrection as Christ clearely declareth disputing against the Sadduces Mat. 22 ver 31. 32. yet no man before the manifestation of Christ himselfe euer perceiued that this argument was lurking in these words shall it be saide this argument was not in scripture because it was not perceiued by weake men to bee in scripture Truely it were good for this Bishop to follow the example of the Iudges that are in this Isle of Britaine when an act of Parliament is made and ratified the Iudges of our countrie decerne all causes according to the Acts but giue not out rash sentence against the Actes but when the Couenant of God is made and ratified by the bloode of Christe it were better to judge according to it then to giue out rash sentence against it Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement and whereby the worlde shall be judged One of the three bookes is expresly nominat to wit the booke of life Apocal chap. 20. ver 10 the other two no man can denie to bee the Booke of the Lawe and the booke of the conscience because the Booke of the Lawe declareth all that wee should haue done and the booke of the conscience beeing opened manifesteth all that wee haue done whereupon the righteous Iudge of the worlde groundeth a just sentence of condemnation against vngodly men in this maner The booke of the Lawe manifesteth what yee should haue done the booke of your owne conscience manifesteth that yee haue done the contrarie and moreouer also your names are not found written in the Booke of life Therefore departe from mee into the fire prepared for the Deuill and his angels Nowe I demaund of Papistes concerning these three bookes that shall bee opened is any of them imperfite Is there any elect person whose name is not written in the booke of
opposition is made to the Councell of Frankâ—…ord neither was the adoration of Images auowed in any of thâ—…se Councels So much auaileth the authoritie of a Prince for suppressing of false doctrine heresie In this CouÌ„cel at Rhemes Wulfarius archbis was presideÌ„t 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was concluded That euery man should diligently acquaint himselfe with the Articles of his Faith 2. That euery man should learne the Lords Prayer and comprehend the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shall walke worthily conforme to his calling 4. The Epistles of Paule were read to giue instructions to sub-deacons howe they should behaue themselues Yet is there not one worde in all the Epistles of Paule of a subâ—…deacon 5. The Gospell was read to giue instruction to Deacons to minister condingly in their office 6. Ignorant Priestes are instructed to celebrate the Seruice with greater vnderstanding 7. In like manner they are instructed howe to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Sainct Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was â—…ead to admonish Pastors of their duetie 11. Sentences of diuerse ancient Fathers were read to admonish men of all â—…aÌ„ks both Prelats subjects to bring forth the fruit of a good conuersation 12. These things being done they set down a forme of receiuing of confessions prescribing of pennance according to the Canonicall institution 13. They reasoned about the eight principall vices to the ende their diuersitie beeing distinguished euerie man might know what vices hee should eschewe and teach others to beware of the same 14. That Bishops should take heed to the reading of the bookes of the Canonicke Scripture and the bookes of Fathers should attend vpon the preaching of the word of God 15. That bisshops should preach the Sermons and Homilies of H. Fathers in such sort as all the people might vnderstand them The 16. can is coincident with the 12. 17. That bishops abbots permit no man to solace the company with filthy gesting in their preseÌ„ce but let poore indigent people be refreshed at their tables with lecture of diuine Scripture and praysing of God according to the Precept of the Apostle that whether wee eate or drinke let all thinges bee done to the glorie of God 18. Gluttonie and drunkernesse for bidden to bishops and the Ministers of God 19. Let not bishops bee rash to judge in thinges secret which are to bee referred to the judgement of God who can manifest thinges hid vp in darknesse discouer the secrets of the heart 20. Presbyters shall not transport themselues from a lowe place to a greater 21. Whosoeuer by money-paying procureth a preferment in the Church shall bee deposed 22. No Church man shall cohabite with a woman except it bee with his mother or sister or such like persons by whose companie no suspition of vncleannesse can arise Precepts giuen to Monkes and Nunnes I passe by as I did in the former Councell Can. 35. The Sabboth day shall be kept holy and in it no seruile worke shall be done according to the Lords Commandement 36. Let no man bestow vpon the Church that thing which by vnlawfull meanes hee hath fraudulently with-drawne from others 37. nor yet by lies and deceitfull meanes withdraw any thing duely beloÌ„ging to the Church 38. Let tythes be precisely payed 39. Let no man presume to receiue rewards for his decreet and sentence 40. Let Prayers Oblations be made for the Emperour and his noble rase that it woulde please God to preserue them in all happinesse in this present life vouchsafe vpon them Celestiall joyes in companie of the Angels in the life to come In the 41. Canon mention is made of a certaine rent left by king Pipinus of good memorie which they wish the Emperour Charles Pipinus sonne shoulde not alter nor transferre into another summe in respect that by so doing manie perjuries and false testimonies might ensue 42. And that no man should bee remooued from his mansion to whome the Emperoures Almes is distributed 43. And that the statute may bee confirmed by his Highnesse allowance whereby all contentions and strifes are ordained to haue a decision end 44. And that the statute made in Bononia concerning false witnesses maye bee ratified and confirmed with augmentation if neede require for eschewing of perjuries false testimonies and many other inconueniences IN the yeere of our LORD 813. and at the commaundement of the Emperour Carolus Magnus a Councell of manie Bishops and Abbots was assembled about establishing of Ecclesiasticall Discipline in the Towne of Towrs In the 1. Canon all men are admonished to bee obedient to the Emperour Charles the Great and to keepe the oath of alleadgeance made vnto him and to make prayers and supplications for his prosperitie and well-fare 2. All Bishops shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangell and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to be ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which euery man as in a viue mirrour might see himselfe 4. Let euery Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of a good conuersation 5. A Bishop must not bee giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heede that your hearts be not surfetted with gluttonie or drunkennesse but let holy lecture be at his table rather than the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whome they maye refreshe both with corporall and spirituall repaste 7. The delicate pleasures of the eare and the eyes are to bee eschewed lest by such pleasures the minde bee effeminate and inchaunted 8. Let not the Lordes seruantes delight in vaine jesting nor in hunting nor halking 9. Let Presbyters and Deacons followe the foot-steps of their Bishops assuring themselues that the good conuersation enjoyned vnto their Bishops is also enjoyned vnto them 10. Let Bishops haue a great sollicitude and care towards the poore and be faithfull dispensators of Ecclesiasticall goods as the Ministers of God and not as hunters after filthie lucre 11. It is lawfull for Bishops with consent of Presbyters Deacons to bestow out of the Church treasure support to indigent people of that same Church 12. A Presbyter is not to bee ordained vntill hee bee 30. yeeres olde 13. Let the B. make diligeÌ„t inquisitioÌ„ in his own Paroch Church that no Presbyter coÌ„ming from any
historie of the Romaine Emperours and I haste to that which is the principall purpose of this compend howe wicked NERO kindled the first great Fornace of horrible persecution against the Christians It cannot be denyed but in the dayes of TIBERIVS our Lord Christ Iesus was crucified in the dayes of CALIGVLA and CLAVDIVS the hands of that cruell persecuter HEROD was mightily strengthened by the fauour countenance and bountifulnesse of both these Emperours so that hee layed handes vpon the pillars of the house of God and so I deny not but the Church of God before the dayes of NERO was in the fornace of trouble but nowe come the dayes whereinto the Romain Emperours like vnto NEBVCHADNEZAR werefull of rage and the forme of their visage was changed against the Christians and they commanded that the fornace should be hoate seuen times more then it was wont to be hoate Daniel chap. 3. ver 19. This historie hencefoorth conteineth on the one parte the great wrestling of persecuting Emperours against God not like to the wrestling of IACOB with God Genes 32. The place of IACOBS wrestling was Peniel where he sawe God the forme of wrestling was with many teares and strong supplications Hos. 12. the ende was that the Angel should not hastely depart from him leauing him comfortlesse the successe was the obtaining of a blessing which was the armour of God to saue him against the hatefull malice of ESAV but by the contrare NERO DOMITIAN TIAIAN ANTONIVS and the rest set their faces against the heauen commanded the holy One of Israel to departe out of the worlde endeuoured to quench the sauing light of his Gospell and by so doing brought downe vpon themselues in stead of a blessing that wrath that is reueiled from heauen vpon all them who detaine the trueth of God into vnrighteousnes Rom. 1. ver 18. On the other part is set downe the constant faith and patient suffering of the Saintes who hated not the burning bush because it was set on fire but they loued it because in it they were refreshed with the comfortable presence of the great Angell of God Exod. 3. who would not for gaining of their life 's once fashion themselues according to the similitude of Idolaters in outward and externall things TERTVLLIAN in his booke de corona militis declareth that true Christian souldiers abhorred from setting a garland of flowres vpon their heades when they receiued wages for their painfull seruice in warfare because it was the habite of Idolaters who sacrificed to IVPITER O happie men of God whose vertues the dead coloures of Painters cannot represent and the feastered maners of this corrupt age cannot imitat Oh when shall our shadowes departe when shall the fresh oyle of the grace of God bee powred into our lampes that the light of our faith patience and constant perseuerance may shine clearely to the world as theirs did The occasion of this first great persecution of NERO was his owne barbarous and cruell fact he caused the towne of Rome to bee set on fire which wasted the buildings of the towne for the space of sixe daies Bucol Index chron Funct chron Chytr chron to eschew the vile infamy of this barbarous fact he layde the blame vpon the Christians gaue foorth edicts and commandements to persecute them to the death NERO was so hatefull an aduersarie to all righteousnes that EVSEBIVS following the example and words of TERTVLLIAN affirmeth that if the Gospel had not bene an excellent good thing it had not beene condemned by NERO Euseb. eccles hist. lib. 2. cap. 25. It is supponed that PETER was crucified and PAVL was beheaded at Rome in time of this persecution And EVSEBIVS is in that opinion lib. 2. cap. 25 If this betrue the very deade bones of PETER PAVL are witnesses against the Romaine Church if they continue not in that same faith that PETER PAVL sealed vp with their blood The estate of the Iewes vnder NERO was very hard in respect of the oft change of the Romaine Deputies For in NEROES time continued FELIX for a space whome the Emperour CLAVDIVS had sent to Iudea after him FESTVS ALBINVS and FLORVS This last Deputie was fashioned according to the similitude of the maners of NERO his master the Prouerb holdeth true in NERO FLORVS Such man such master In the time that FELIX was Deputie a certaine Egyptian man pretending to bee a Prophet promising great things perswaded foure thousand of the Iewes to follow after him Acts 25. but FELIX sent foorth companies of horsemen and footmen who slew foure hundreth of the people that followed the Egyptian and tooke two hundreth of them aliue the rest were scattered but the seducing Prophet escaped and could not bee found Ioseph antiq lib. 20. cap. 6. When FESTVS was Deputie King AGRIPPA hearde the Apologie of PAVL and said that in a part PAVL perswaded him to be a Christian Acts 25. This AGRIPPA I say the sonne of HEROD whome the Angell of God slewe Acts 12. was aduanced to great honoures by the Emperour CLAVDIVS as his father had beene before him by the fauour of CAIVS and he possessed not only his fathers dominions but also the Tetrarchie of Iturea and Trachonitis sometime belonging to PHILIP the sonne of HEROD the great His might and riches procured trouble to the nation of the Iewes Hee had a palace situat vpon the West-side of the Temple of Ierusalem in regard it was builded vpon a mountaine he had a delectable profpect of the towne of Jerusalem yet not content with this he mounted vp the walles of the Palace by a new building so high that they who were in the palace might haue seene the altar and sacrifices of the Iewes offered in the inner court which at that time was called Atrium Iudeorum This doing grieued the harts of the Iewes They on the other part to cut off the sight of those who dwelt in the palace from beholding their sacrifices raysed vp the wall of the inner court on the West-side to such eminencie that no man could behold the sacrifices of the Iewes from the palace King AGRIPPA and FESTVS with authoritie cōmanded the Iewes to demolish their new builded wall In end this matter was referred to the Emperour NERO who being solisted by his wife POPPEA gratified the Iewes in this point compelled them not to cast downe their wall Ioseph antiq lib. 20. cap. 7. FESTVS died in Iudea and ALBINVS was sent to bee Deputie in Iudea ANANVS was the high Priest of the Iewes in these dayes and finding opportunitie of time to practise the malice of his heart against IAMES the sonne of ALPHEVS surnamed IVSTVS an holy Apostle kinseman of our Lord Iesus When ALBINVS was vpon his journey had not as yet arriued neither to the coastes of Egypt nor of Iudea this ANANVS I say caused IAMES surnamed IVSTVS the brother of our Lord to be stoned
martyred at Rome ANDRO to haue beene crucified in Achaia MATTHEW beheaded in Ethiopta IAMES the brother of IOHN was beheaded by HEROD in Iudea Acts 12. IAMES the sonne of AIPHEVS called IVSTVS was throwne downe headlong from the pinacle of the Temple of Jerusalem SIMON of Canaan was crucified in the dayes of TRAIANVS for he was an hundreth and twentie yeeres old when he suffered martyrdome Euseb eccles hist. lib. 3. cap. 32 Ierom. catalog script eccles BARTHOLOMEW is said till haue bene martyred in Armenia and SIMON ZELOTES to haue bene crucified in Brittaine IOHN died at Ephesus PHILIP in Hierapolis FVNCTIVS calleth the towne Hierosopolis Iudas LEBBEVS at Edessa THOMAS in India and MATTHIAS in Ethiopia Ierom. catal script ecccles As concerning the Euangelists they were fellow-labourers with the Apostles in the worke of Christ and were also partakers with them of Christs sufferings The Euangelist MARKE died in Alexandria Funct chronol LVKE in Buhynia others say in Constantinople Ierom. PHILIP who first was a Deacon and afterward an Euangelist died in Cesarea BARNABAS in the Isle of Cyprus Where TIMOTHIE and TITVS did compleete their dayes it is not certainly knowne CHYTRAEVS opinion anent TIMOTHIE I haue alreadie declared IEROM supponeth that TITVS died in Candie The successours of the Apostles Euangelists are not to bee reckoned as the successours of Emperours because hee who next obtaineth the Emperiall diademe and place of gouernement is counted the successour of the defunct Emperour But he who obtaineth a faithfull Pastors chaire and teacheth a doctrine contrarie to that which a faithfull Pastor hath taught is to be counted a grieuous Wolfe stepped vp into his roome Acts 20. And NAZIANZENVS calleth such a man an aduersarie standing vp into the place of a faithfull Pastor darkenesse succeeding to light a tempest succeeding to calme weather madnesse obteining place where right reason was wont to bee Nazian in orat in laudem Athanasu And therefore those Bishops and doctours following who keepe inviolably that forme of wholesome doctrine which they receiued from the Apostles these I say alanerly are to be counted true successours of the Apostles Of this number was LINVS Bishop of Rome who after the martyrdomes of PETER and PAVL gouerned that Church 10. yeeres 3. months 12. daies EUSEBIVS thinketh this is that same LINVS of whō the Apostle PAVL writeth in the last chap. of his 2. epist. to TIMOTHIE Eubulus Pudens Linus Claudia salute thee Eccl. hist. lib. 3. cap. 2. After him succeded ANACLETVS and gouerned 9. yeeres 3 months 10. dayes and after him CLEMENS ruled 11. yeeres EVSEBIVS also thinketh this is that CLEMENS of whom the Apostle PAVL writeth to the Philip. cap. 4 ver 3. Yea I beseech thee faithfull yoke-fellow helpe those women which laboured with me in the Gospell with Clement also and with other my fellow-labourers whose names are in the booke of life IGNATIVS Bishop of Antioch had his heart so inflammed with the loue of Christ that when his dissolution was neere approaching he saide to the Romaines nowe doe I begin to be the disciple of Christ I couet for no thing that can be seene with bodily eyes to the ende that I may enjoy Iesus Christ let the fire the crosse the beasts the breaking of bones convulsion of members and bruising of the whole body and the torments of the deuill sease vpon me prouiding I may bee partaker of Iesus Christ. He was deuoured with beasts in the dayes of TRAIANVS and so patiently indured death for the Name of Iesus that he allured the deuouring beasts to approach neere vnto his body that it beeing ground with the teeth of beastes he might be found as fine flowre in the house of his father Euseb. eccles hist. lib. 3. cap. 36. About the same time also flourished PAPIAS Bishop of Hierapolis who was a man of great authoritie because of his neerenes to the Apostles dayes yet leaning more to the report of the doctrine of the Apostles then to the certaintie of their own writings he fell into the errour of the Chiliastes who imagined that Christ should raise the godly first liue with them a thousand yeeres in this earth in all kinde of delicat pleasures Euseb. eccles hist. lib. 3. cap. 39. CENT I. Cap. 3. BEcause it is the accustomed dealing of Satan to peruert men from the simplicitie of Gods trueth also it standeth well with the justice of God to giue ouer men to strong delusions who will not beleeue the trueth of God Therefore in the third head wee are to speake of the Heretiques that sprang vp in this age Heresie I count to be an opinion repugnant to the grounds of our Christian faith obstinately maintained by those that professe the Name of Christ. As touching them who leade an euill life yea and in effect denie the Son of God by a prophane conuersation but maintaine not an opinion that it is lawfull so to doe they may be counted Atheists and not Heretiques Iewes and Turkes also who denie the diuinitie of Christ because they doe not professe the Name of Christ wee call them infidels but not Heretiques And the Corinthians who erred in some foundamentall points of the Christian faith yet seeing they maintained not their errour with obstinate mindes but yeelded to the wholesome doctrine of PAVL no man doth count the Corinthians Heretiques but infirme and weake Christians And the Apostle himselfe writing to them calleth them Gods building and Gods husbandrie 1. Cor. 3. ver 9. But when these three things concurre together that men professe the Name of Christ and yet they maintaine opinions repugnant to the very grounds of true faith and will not receiue instruction but obstinatly perseuere in their errour they are to be counted Heretiques Of this number was SIMON MAGVS the father of Heretiques who being confounded in Samaria by the great power of God which appeared in the ministerie of PHILIP and of PETER Acts 8. he fled from the East to the West and came to Rome where he preuailed so far in short time that he was counted a god and an image was set vp for him with this superscription Simoni deo sancto that is to SIMON an holy god Thus the Romaines who in the dayes of TIBERIVS refused to acknowledge the diuinitie of Christ in the dayes of CLAVDIVS they honoured a sorcerer and a seducing Heretique with diuine honours He taught them who followed him to fal downe before pictures and images and in speciall to worship his owne image and the image of HELENA a certaine woman who accompanied him in his journey from Asia to Rome Euseb. eccl hist. lib. 2. cap. 13 14. After SIMON sprang vp another suppost of Satan called MENANDER like to his master SIMON in many things for he was both a Samaritane and a sorcerer but in absurditie of monstrous opinions hee was far beyond SIMON for hee said that the world was created by Angels and
owne infirmitie but onely for our sake who are sheepe of the sheepfold of Christe to guide vs by it to correct our wandering wayes and to holde vs in decent order Therefore of all things in the worlde let vs count Scripture a thing most pertinent to vs according to the saying of MOSES the secret thinges belong vnto the Lorde our God but the things reueiled belong to vs and our children for euer that wee may doe all the wordes of this Lawe Deut. 29. ver 29. to wit the Lawe written as is clearely declared Deut. 27. ver 2 and 3. When thou shalt passe ouer Iorden into the lande which the Lord thy God giueth thee thou shtli set up great stones and plaster them with plaster and Shelt witte upon them all the wordes of this Lawe c. Now if the writteÌ„ word be that very portion that belonged properly to our fathers to vs to our children we should sticke as fast to it as euer NABOTH did to his vineyarde remeÌ„bring euer these words of MOSES Things that are reuei led to wit in writ pertaine to vs to our children for euer According to the patterne of this written word were al reformations of religion made not according to the vncertaine report of traditions IOSIAS made reformation according to the booke of the couenant that was founde in the house of the Lord 2. Reg. cap. 23. ver 2. And therefore this worde of God ought diligently to be kept as the very patterne of all true reformation in religion if any abuse fall out at any time In our natiue countrie men are not so careful by diligent custodie to keep other measures as the measure whereby all other measures in the lande are measured one towne hath the weightes another hath the jug the third hath the furlot another hath the el-wand these are diligently kept because that bythem all faulty measures are corrected and reformed so aboue all things in this worlde the holy Scriptures should be most diligently kept Now before I speake of humane traditions the very end wherefore the Apostles committed to write the summe of their wholesome doctrine is a sore prejudice to tradition For some persons who hearde the Apostles preach went from Ierusalem to Antiochia and troubled the hearts of the Gentiles saying that they behooued to be circumcised and keepe the Law of MOSES to whome the Apostles gaue no such commandement Actes 15. Therefore the Apostles tooke occasion to put in write the summe of their doctrine Nowe if tradition was not a faithfull keeper of the Apostolicke doctrine in the very dayes of the Apostles and in the mouthes of them who heard the Apostles preach with their owne eares howe shall wee leane vnto the vncertaintie of traditions after the issue of sixteene hundreth yeeres The generalitie of the worde tradition is an occasion of errour to many for so soone as this word soundeth in their eares incontinent they thinke that all things necessarie vnto eternall life is not contained in Scripture but the want of Scripture must be supplied by traditions yet the Apostle calleth the very articles of our faith traditions namely that Christ died for our sinnes that he was buried and that he rose the third day againe 1. Cor. 15 ver 3. The Papistes take good heede to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say here mention is made of tradition but they obserue not so diligently the subsequent wordes albeit they be twise repeated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Scriptures If they will needs obtrude vnto vs traditions at the least let them be agreable vnto Scriptures and then the controuersie will cease For I may boldly speake of Popish traditions that which CLEMENS speaketh of the Philosophie of the Grecians comparing it vnto a nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all the nut is not meet to be caten the kirnell is for eating but the hard shels whereinto the kirnell is enclosed are not nourishing food euen so saith CLEMENS not all the Grecian Philosophie is to bee embraced and credited The like I say of Romaine traditions that we must not glut ouer their traditions shels and kirnell altogether but those that are agreable to Scriptures we receiue but traditions repugnant to Scripture such as worshipping of images which DAMASCENE granteth to be an vnwritten tradition we vtterly detest and abhorre The place of PAVLS Epistles that seemeth to fauour vnwritten tradition is this Therefore brethren stand sast keep the instruction which yee haue beene taught either by worde or by our epistle 2. Thess 2 ver 15. Heere I affirme that like as they who rehearsed Christs wordes and wrested the true sense and meaning of them they are called false witnesses against Christ Math. 26. ver 61. Christ spake these words indeede Destroy this Temple and within three dayes I wâ—…ll build it vp againe but not in that sense that the false witnesses reported Euen so they who cite a testimonie out of the Epistles of PAVL in another sense then PAVL writeth it they are false witnesses against PAVL for PAVLS tongue in preaching was guided by the holy Ghost and PAVLS hand and pen in writting was guided by the holyGhost that same selfe trueth he preached that same selfe trueth he committed to write to the ende that the faith of the Thessalonians might be the better confirmed and strengthened If they will obstinatly contend that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disjunctiue I will constantly affirme with the most learned ANTONIVS SADEEL that in this place it is copulatiue in this sense Keepe that instruction which yee haue receiued both by word and epistle And in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Cor. 13. ver 8. Whether prophecying shall be abolished or tongues shall cease that is both prophecying shall be abolished and tongues shall cease Stand fast and keepe the instruction 2. Thess. 2. ver 15 It is not the purpose of the Apostle in these wordes to exhort any man to wilfulnes and obstinacie but vnto constant adherence vnto the veritie of God For the Apostle PETER describing the qualities of false teachers calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men presumptuous standingon their own conceits 2. Pet. 2. ver 10. Wherfore a difference is to be noted betwene obstinat men constaÌ„t men It is obstinacie when a man walketh in his own wayes will not be corrected by the wisdome of God but it is constancie when a man walketh in the wayes of God and will not depart out of them for the fauour or feare of men CAIN was obstinat Gen 4. PETER and IOHN were constant Also to keepe fast the doctrine whereby they were taught both by word and Epistle is not onely to keepe it in memorie and to keepe the volume wherein scriptures are written but to keepe it indeede by the obedience of faith For men are thrise
they craued that others shoulde make supplications to God for them But hee who is Mediator of intercession he prayeth for vs and hath no neede that any man should pray for him In like maner Châ—…ysostome writing vppon these wordes of the Apostle For there is one GOD and one Mediator of GOD and man the man CHRIST IESUS plainely affirmeth that the Mediator of our intercession must bee partaker both of the diuine and humane nature And consequently there is no Mediator of intercession except Christ onely who is both God and man In like maner speaking of the Cananâ—…tisb woman hee saith that shee went not to Peter nor to Iames nor to â—…ohn but shee went directly to Christ bringing with her repentance as an aduocate and beeing moued with vnspeakeable admiration of the goodnesse of Christ hee saith O admirandares sursum tremor Deorsum fiducia miserere mei non opus habeo mediatore that is O admirable thing there is trembling aboue and confidence belowe haue mercie vpon mee I haue no neede of a mediator to wit betwixt Christ and mee Thus wee see that when ancient Fathers spake of a mediator of intercession they spake of a mediator betwixt God and vs and not betwixt Christ and vs. But now let vs take vp out of groundes of holy Scripture a true description of the mediator of intercession Out of two principal places of Scripture the description shal be grounded In the Gospell of Matthew it is saide This is my Well-beloued Sonne in whom I am Well pleased And in the Epistle of Peter we are warned to offer up spirituall sacrifices acceptable to God through Jesus Christ. Of these two places of Scripture I gather a description of a mediator of intercession in this maner Hee for whose sake onely our persons are in fauour with God and for whose merites onely our prayers are acceptable to God hee is the onelie mediator of our intercession But so it is that in Christ onelie God is pleased with our persons and for his sake onelie God accepteth our prayers ergo Christ is the onely mediator of our intercession The similitude that is vsed by Papistes in stead of an argument is to bee discussed Like as subjectes should not step rudelie to the King but by mediate persons who are in fauoure and credite present their sutes vnto his Highnesse Euâ—…n so say they wee shoulde not bee so bolde as to present our prayers to Christ at the first instant without the intercession of Saints To this similitude Origen himselfe albeit the first inuenter of the seminarie of this error hee answereth by another similitude That like as the shadow doeth follow the bodie in moste absolute maner so that if the bodie be moued the shadow also moueth and if the bodie rest the shadow also resteth Euen so if 2 man can bee in fauour with the eternall God then shall he also be in friendship with all the creatures of God And this agreeth well with the wordes of holy Scripture That the stones in the fielde shall bee in league with us and the beastes of the fielde shall bee at peace with vs to wit when wee are reconciled to our GOD. To this same similitude both used of olde by some and rejected by the learned S. Ambrose giueth this answere writing vpon the words of Pâ—…l They serued the creature forsaking the Creator who is blessed for euer Vpon these wordes hee writeth that men who haue neglected praying to GOD they defende themselues with a miserable excuse saying that by Saintes they may haue accesse to GOD like as by noble Courteours accesse vnto the King is purchased but go toe saith hee is any man so foolish or so vnmindfull of his owne safetie that he dare giue vnto the fore-saide noble Courteour that honour which is due to the King for if any man bee found trafficking about such businesse hee will bee justly condemned of treason Yet these men count them not guiltie who giue the honour due to GOD vâ—…to a creature and forsaking GOD they worship their owne fellow-seruantes as if there were anie greater seruice that coulde bee exhibited to GOD to wit then Inuocation of his blessed NAME For this cause saieth hee men procure accesse to the King by Nobles and Tribunes because the King is but a man and knoweth not to whom hee shoulde concredite the affaires of the kingdome but to purchase the fauour of GOD to whom nothing is vnknowne because hee knoweth the deseruinges of all men there is no neede of suffragantes but of a deuote minde And in his booke written of Isaac and the soule he writeth of CHRIST very holily and according to Scripture CHRIST is oâ—…r mouth by whom wee talke with the Father hee is our eye by whom wee see the Father he is our right hand by whom wee offer our selues vnto the Father who if hee intercide not for vs neither wee nor the Saints haue any thing to do with GOD. Albeit it may bee sufficiently prouâ—…d that euen Ambrose himselfe was somewhat intangled with the errour uniuersally ouer-spred amongst the common people for they were so fonde vpon Inuocation of Saintes that learned Preachers yeelded somewhat to the madnesse of an â—…uill disposed people as Aaron did to the carnall Iâ—…wes when they worshipped the golden Calfe Neuerthelesse any man who readeth the fore-mentioned places of Ambrose may perceiue that in heart and mind hee disliked the Inuocation of Saints The more particularly that wee descend into this argumentâ—… the trueth shall bee the more clearely manifested Let vs therefore search out whether or no it was counted lawfull of olde to pray to the Angels to worship the Virgine Marie and to inâ—…ocate the Saintes In holy Scripture wee find that vnder colour of humilitie some did worship the Angels and pray vnto them But the holie Apostle Paul who was taught immediately by CHRIST calleth this forme of deuotion rashnesse and the conceit of an heart puffed vp with a fleshly minde There is no pride comparable to the pride of a foole hee will speake of thinges hee neuer saw nor heard and of thinges whereof he can render no reason The Angell who reuealed great mysteries to the Apostle Iohn woulde not bee content to bee worshipped by him but rebuked him at two diuerse times for presuming to worship him said at both times he should worship GOD. And the Council of Laodicea damned the worshipping of Angels as Idolatrie and a forsaking of CHRIST The Angell who blessed Iaakob was not one of the ministring Spirites but the great Angell of the Couenant of GOD euen CHRIST IESUS to whom all knee should bee bowed Concerning the adoration of the blessed Virgine the mother of our LORD it is grounded vpon the fabulous narratâ—…on of her assumption written by Nicephorus whereunto the lesse credite is to be giuen because in it the glory onely due to CHRIST is giuen to the Virgine Marie namely
word of GOD and therefore their ordinances were worthie to bee obeyed because the warrand of the Holy Spirit and the warrand of the Holy Scripture and Apostolicke authoâ—…itie all concurring together gaue a full grace to the Councill of Hierusâ—…lem For this cause in the famous Councill of Nice all their constitutions haue not a like reuerence the sentence pronounced against Arrius was well confirmed by testimonies of holâ—…e Scripture but in appointing Patriarches in attributing vnto them jurisdiction and power to conuocate Councils within thâ—…ir owne bounds for timous suppressing of Heresies they bring no testimonie of Scripture but in stead of Scripture they set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let ancient customes haue place The Councill of Nice in this point did as Iosua did who 〈◊〉 a couenant with the Gibeoniâ—…es but consulted not wâ—…th thâ—…m 〈◊〉 of the LORD Euen so the Counâ—…ill of Nice in 〈◊〉 â—…o gâ—…eat preâ—…eminence to a few men they consulted not with Holy Scripture which warnâ—…th Pastors to feede the flocke of GOD which â—…ependeth vpon them And the issue declared that Gâ—…D gaue not such a blessing to the constituting of Patriarchâ—…s as hee gaue to the condemnatour sentence pronounced against Aâ—…rius For whereas they imagined that these Patriarches 〈◊〉 great authoritie shoulde timously gather Synodes and suppresse Hâ—…reticall doctrine it fell ouâ—… by the contrary that the Patriarches were the chiefe Hereâ—…iques themselues and chiefe defenders of Heresie such as Macedonius and Nestorius Patriarches of Constantinoâ—…le both damned for Heresie the one in the Counciâ—…l of Constantinople the other in the Council of Ephesus In like maner Honorius Patriarch of Rome Cyrus Patriarch of Alexandria Macarius Patriarch of Antiochia with Sergius Pyrhuâ—… and Paulus Paâ—…riarches of Constantinople were al condemned of Heresie in the sixt Generall Councill holden at Constantinoâ—…le ANNO 681. Oâ—… this that I haue already spoken it is euident that the best way whereby Generall or Nationall Councils may maintaine tâ—…eir authoritie and bee reuerently regarded is this if in all tâ—…eir determinations they set before them the bookes of Holie Scripture and conforme all their definitiue sentences to the wisedome which they haue learned out of the volume of those holy bookes following the example of the Church of Antiochia who remitted the decision of harde questions wherewith they were troubled to the mouthes of the Apostles of IESUS CHRIST And seeing wee haue not the Prophets and Apostles personallie present in our time the next is to haue recourse vnto the writinges of the Prophets and Apostles whereby the LORD speaketh nowe to vs as hee spake of olde time by the personall presence of the Prophets and Apostles to our Fathers And it is certaine that these of Antiochia went vp vnto Hierusalem not for any prerogatiue the towne had but because the Apostles were in Hierusalem And wheresoeuer wee see the Apostolicke doctrine vnuiolably obserued in that place let vs seeke resolution of all our doubtes and if the Apostolicke doctrine be departed from Hierusalem it selfe it is but a denne of theeues as CHRIST saieth Matth. 21. 13. and if it bee departed from Rome then is Rome it selfe spirituall Babylon it is an habitation of Deuils and the Hold of all foule spirits and a cage of euery vncleane hatefull bird and the constitutions that come from Rome are not to bee regarded Notwithstanding of this the Councils that hath casten the Apostolicke doctrine behinde their backe they haue guarded themselues with another kind of armour and they indeuour to haue credite and reuerence by the multitude of Princes people and learned Doctors assenting to the determinations of their Councils by the multitude of Anathemaes more in number then those that were pronounced out of mount Eball whereby they deliuer to the Deuill and that in most prodigall forme all those that will not assent vnto their Decretes By these meanes I say such like they purchase authoritie reuerence and credite to their late Councils Neuerthelesse there is one curse in Holy Scripture more to bee feared then all the curses of the Councill of Trent namely that which Paul pronounceth in these wordes But though that wee or an Angell from Heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And like as Aarons rod deuoured the Serpents of the Sorcerers of Aegypt albeit in number they were many euen so this one curse swalloweth vp all their curses pronounced against innocent people because they will not depart in a jot from the rule of wholsome Apostolicke doctrine In like maner it is said by Moses Cursed bee hee that confirmeth not all the words of this Lawe to doe them Consequently blessed are they who firmely adhereth vnto the Law of GOD. And by no authoritie of Princes Nations Councils or Doctors will bee withdrawne from the Law of GOD. And this BULLINGER hath wisely obserued in these wordes Tametsi caeat totus hic mundus minime tamen potest creatura quâ—…quam contra verbum creator is statuere neque decreta DEI aeterni abrogare Neque valet hic eruditio aut multitudo aut sanctitas aut ulla denique authoritas nam loquente DOMINO DEO universorum merito conticescit omniâ—… caro SAMUEL certe dicebat loquere DOMINE quoniam audit servus tuâ—…s that is albeit all the uniuersitie of this worlde shoulde bee assembled together yet the creature can ordaine nothing against the worde of the Creator neither can they abrogate the Decretes of the Eternall GOD neither can learning multitude holynesse or anie kinde of authoritie auaile in this matter for when the GOD of all creatures speaketh then justly all flesh shoulde keepe silence SAMUEL indeede saide Speake LORD for thy seruant heareth Likewise hee bringeth in a worthie sentence of PANORMITANE a famous Iurist saying that greater credite shoulde bee giuen to a Laike-man speaking the trueth according to Holie Scripture then to a whole Generall Councill speaking a lye contrarie to Scripture Moreouer albeit there were worthie Assemblies holden in SILO MISPAH and CARMEL in the dayes of the Prophets yet the Prophets are verie sparing to use argumentes tâ—…ken from the authoritie of these Assemblies but the Prophets leade the people continuallie to the Lawe of GOD as to the right grounde and Fountaine of all lawfull Councils so that their ordinarie speach is this This saieth the LORD and not this saieth the Assemblie gathered at MISPAH SILO or CARMEL they were so farre from equalling Councils to the Lawe of GOD that whensoeuer they did desire reformation of the people then they laide before them the Law of GOD but not the authority of Councils whose authority is nothing els but borrowed from the Law of GOD and therefore whosoeuer aduancâ—…th Câ—…uncils so high that they would equall Councils to Holy Scripture in my opinion they are not well acquainted with the Scriptures of GOD. In the new Testament mention is
a Monke to Rome there to lurke secretly and to expect the euent of the battell that was to be foughten betwixt Theodosius and Maximus and to congratulate the victor When he returned from Rome hee endeuoured to promote him to the bishopricke of Constantinople but Iohn Chrysostome was preferred to him After this he can not keepe friendship with Isidorus whome hee intended once to haue preferred but vpon a light occasion cast him off and excommunicated him because Isidorus would not deliuer to him the money left in testementall legacie to be distributed to the poore This money which Theoplnlus sister had left to the vse foresaide Theophilus craued that it might bee put in his handes to bee employed to building and repairing of Churches but Isidorus answered that the money put in his custodie should be bestowed according to the will of the defunct And that it was a worke more acceptable to GOD to support the poore who were the liuing temples of GOD then to build olde and ruinous walles Therefore Theophilus hated and excommunicated Isidorus for this cause Isidorus left Alexandria and addressed himselfe to the wildernes of Schethis where hee complained to Ammonius Dioscorus Eusebius and Enthymius called Longifratres of the iniurie that Theophilus had done vnto him who intreated Theophilus to receiue Isidorus in fauour againe and to admit him to his communion but Theophilus gaue vnto them an euill reward for their trauailes for hee hated them and finding that there was diuers opinions amongst the Monkes of Nitria and Schethis hee put fuell to the fire to the ende that diuersitie of affection might bee added to diuersitie of Opinion a man in all his courses malitious and deceatfull Longi fratres fled to Constantinople to complaine to the Emperour Arcadius of the malitiousnes of Theophilus and they were humanely and courteously receiued by Chrysostome but not admitted to the participation of the holy mysteries vntill their cause had beene first iudged To the rest of the Monkes who dwelt in Nitria Schethis the malice of Theophilus was not vnknowne And 500. of them especially such as were Anthropomorphite came from the wildernes of Nâ—…ia of intention to haue slaine Theophilus but he met them with gentle and flattering words lenified their anger for hee said vnto them Brethren I see your faces as the face of GOD. They took his words in this sense as if he had said that GOD was fashioned according to the likenâ—…sse of a mans body Therefore they desirâ—…d him to abiure the doctrine of Origen which thing he willingly did for he hated the bookes of Origen and so hee escaped the danger The next practâ—…se of his malice was against Iohn Chrysostome B. of Constantinople whom he hated because he had receiued courteously intreated Isidorus Longi fratres who came to Constantinople of intention to accusâ—… him In this matter he dealt deceitfully like vnto a crastie foxe lying in waite vntill he found occasion to set on First he reconciled himselfe to Epiphanius bishop of Salamin in Cyprus and moouâ—…d him to gather a Councill in Cyprus for damning the bookes of Origen and to wâ—…ite to Iohn Chrysâ—…stome that he should doe the like in his bouâ—…ds but Chrysostome tooke litle regard of the Councill of Epiphanius other things were more necessare than to trouble the memoriall of a man that was dead long agoe Theophilus was glad to haue this vantage that Epiphanius a man of gâ—…eat account was on his side and so soone as hee found that Eudoxia the Emperour Aâ—…cadius wife with courteours and some of the Clergie were incensed against Chrysostome hee was in readines as a firebrand of Satan to execute all euill turnes So the man of GOD as hath beene declared was deposed banished and vniustly put to death by Eudoxia and Theophtlus two chiefe procurers of it â—…yrillus the nephew of Theophtlus of his brothers side succeeded to Theophtlus and ministred 32. yeeres a man learned zealouâ—… an lactiue his ministration was vnder the reignes of Theodoâ—…s 2 Ualentinian 3. He was an aduerfare to hereâ—…ques in his dayes especially to Nestorius B. of Constantinople who denied the personall vnion of the diuine and humane Nature in CHRIST whose opinion as hereticall was damned in the Councill of Ephesas Cyrillus caried some greater pompe maiestie than became the preachers of the humilitie of CHRISTS crosse For he reuenged the iniurie that the Lewes had done vnto Christians in the night time by setting vpon their Synagogues slaying a great number of them banishing others distributing their substance as a prey to the multitude that followed him The Iewes had dwelt in Alexandria from the dayes of Alexander the great to that time but now by furie of Cyrillus they were vtteâ—…ly vndone and scattered Orestes the deputie of Theodosius 2. was in the towne to whom Cyâ—…illus wold not complaine of the iniurie done by the Iewes against Christians but at his owne hand vsurping the office of the ciuill Magistate hee set vpon the Iewes slew scattered spoyled them as hath bene aboue mentioned This was the ground of vnsupportable discord betwixt Orestes and Cyrillus in so much that 500. Monks of Nitria came out of the wildernes to Alexandria to support Cyrillus their bishop One of them called Ammonius wounded the gouernour Orestes and when he was taken punished vnto the death Cyrillus called him a Martyre buried him in the Church changed his name and called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is admirable The Romane bishops claimed to a superioritie ouer their brethrene but Cyrillus B. of Alexandria plainly pretended to a superioritie ouer ciuill Magistrats This moued Socrates writing of Coelesâ—…inus 1 to say that the bishops of Rome and Alexandria had stepped beyond the limites of priesthood to the affectation of an externall domination The bishops of Rome kept their owne pride and borrowed from Alexandria a proud usurpation of domination ouer ciuill Magistrats but the wise prouidence and prouident wisdome of our GOD would haue the mouthes of the bishops of Rome opned to condemne that ciuill domination which their successors afterward most proudly vsurped Marke what Gelasius writeth that before the comming of CHRIST some persons such as Melchisedeck were both Kings and Priests This saith he Sathan imitating in his members wold haue Pagan Emperours to be called Pontisicesmaximi Imperatores but when he came who was indeed both King Priest to wit CHRIST neither did the King take vpon him the priestly dignitie neither the priest the kingly authoritie Dioscorus who succeeded to Cyrillus his name is to be read in the catalogue of heretickes but Proterius was the true successor in regard he kept the faith but he was cruelly flaine by the fauourers of Dioscorus immediatly after the death of the Empetour Martianus Timotheus Salophaciolus ministred in Alexandria 23 yeeres 6 months in the dayes of Zeno Basihscus Albeit Basihscus aduanced
doe the like Example in ABRAHAM who had a warrant to kill his owne sonâ—…e The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer gold and costly rayment and Moses had a warrant to make Cherubimes and a brasen Serpent but those thinges are not lawfull to others who want the like warrant The next Argument borrowed from Scripture is this IACOB worshipped the top of IOSEPHS staffe therefore it is lawfull to worship Images The Councill of Francford answereth to this Argument that like as there is no such wordes in the Hebrew text 〈◊〉 〈◊〉 the words of the Apost in the Epistle to the 〈◊〉 cap 〈◊〉 vers 21 conteineth no such thing where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hee worshipped leaningaboue the top of his scepter but he worshipped not his Scepter And Augustine in his questions vpon Genesis affirmeth that he worshipped GOD and not the staffe of IOSEPH The third Argument taken out of Scripture is out of the booke of the Psalmes O Lord I haue loued the beautie of thy house Of this they concluded that images should be loued worshipped seeing they are the beautie and ornament of GODS house To this argument it is answered by the Councill of Francford that this argument is grounded vpon a wrong interpretation of Scâ—…ipture for by the house of GOD is not meant a materiall Temple and the ornament of GODS house is not Images but spirituall vertues Many other places of Scripture are filthily abused but I will haue some regarde to the Readeâ—… that he be not wearâ—…ed in reading an heape of friuolous arguments Many arguments are taken out of the writings of Fathers to proue the adoration of Images but these following are the chiefe and principall First they say that Basilius Mag us affirmeth that the honour done to the Image redoundeth to him whose image it is This he peaketh of Christ who is the Image of the inuisible God Coloss. 1. vers 5. And who is the brightnesse of his glory and the ingrauen forme of his person Heb. 1. vers 3. buth e is not speaking of Images formed by the hands of men The testimonie of Gregorius Nyssâ—…nus is cited who writeth that when he passed by the image of Abraham viuely pictured with the knife drawne readie to kill his sonne he could not abstaine from shedding of teares This argument is counted friuolous albeir Gregorius Nysserus wept yeâ—… he bowed not his knee to worship the imâ—…ge of Ab aâ—…an Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant Amongst argumentes taken from naturall reason to prooue adoration of Images this is the chiefe The Emperours Image is honoured therefore the Image of Christ should be honoured To this argument the Council of Francford 〈◊〉 this answere that GOD is not like vnto a morteli King locally circumscribed so that wheÌ„ he is in one place he cannot be at that same selfe time in another place Therefore to intertaine a 〈◊〉 rence in the peoples hearts towards their Prince this Custome of honouring the Kings image was found out But God who is euery where present whom no place can conteine he is not to bee sought in Images neither was that forme of worshipping either commanded or allowed by GOD. The argument inuented of later dayes to prooue adoration of Images is sophisticall the dishonour done to the Image of CHRIST redoundeth to himsâ—…lfe 〈◊〉 the honour done to the Image of Christ redoundeth also to Christ is an honouring of Christ himselfe The antecedent is prooued by the fact of Iulian the apostate in breaking in pieces the Image of Christ in Caesarea Philippi To this it may bee answered that the breaking downe of the brasen Image in Casarea Philippi was not a dishonouring of Christ in respect of the fact that Iulian did but in respect of the intention of the doer but when this is proued the consequent will not follow For albeit an euill intention be eneugh to bring a man within the compasse of such as dishonour Christ yet a good intention is not eneugh to proue that we are honourers of Christ but our actions also must bee ruled according to the commandements of Christ and therefore they who haue only an intention to honour Christ but in the meane time violateth his commandements by worshipping him into an Image shall neuer be counted honourers of Christ. The fourth rancke of argumentes is taken from miracles wrought by Images This argument is weake and faultie in all sides The antecedent is false as shall be declared hereafter But suppone that miracles had beene wrought in Images or by images it followeth not that they should be worshipped In the wildernesse God cured his people miraculously by looking to the brasen Serpent yet it was not lawfull to worship the brasen Serpent and when the people worshipped it HEZEKIAS brake it in pieces and called it Nâ—…hustan In like maner GOD wrought a notable miracle by the ministrie of PAVL and BARNABAS at Lystra yet would they not suffer the people to worship them and the comming of the Antichrist is foretold to be mighty by lying wonders yet is not the Antichrist to bee worshipped Therefore this argument is of no force albeit it were true that miracles had beene wrought by Images But let vs examine the antecedent of this argument they say that miracles haue beene wrought by Images For confirmation of this they bring in the viue similitude of Christes face printed into a cloth and by Christ his application of the cloth to his blessed face with his owne handes which portrature of his face he deliuered to the painter of King Agbarus to bee caried to him because the painter dazled with the splendore of CHRISTES face could not paint his similitude Now say they the very effigie of CHRISTS face miraculously by touching only stamped in the clothe declareth that GOD worketh miracles both in Images and by Images I answere this fable of Agbarus painter was not heard before the 700. yeere of our LORD that Damascene maketh mention of it The Apostles and Euangelists make no mention of any such thing neither yet Eusebius who had conuenient time to write of this miracle of the Painter if any such thing had beene true when hee writeth of the letter of King Agbarus sent to CHRIST and CHRISTS answere returned againe to him The miracle of the Image of CHRIST crucified by the Iewes in Berythus a towne of Syria out of the pierced side whereof flowed blood and water in great abundance and this blood mixed with water had a medicinall vertue to cure all diseases The writing of this miracle is ascribed to Athanasius but the very stile ditement and phrase of writing declareth that it is a booke supposicitious and not belonging to Athanasius Like as many other bookes giuen out vnder the name
professing the true faith in his roome Alwayes Agapetus died at Constantinople after hee had beene chosen B. of Rome 11. moneths 21. dayes and his body was put into a chest of lead and transported to Rome Siluerius the sonne of Hormisda sometime B. of Rome was successor to Agapetus Theodatus King of Gothes compelled the Clergie to subscribe to his election he gouerned the Church of Rome at that time when Iustinian sent Belisarius to fight against Vitiges Theodora the Emperour Iustinians wife sent to Siluerius desiring him that hee would condescend to the restitution of Anthemius an Eutychian heretique and to the deposition of Menas B. of Constantinople Siluersus refused to obey such impious commandements Therefore Theodora sendeth a commandement to Belisarius to banish Siluerius and to appoint Vigilius B. of Rome who had promised to fulfill her desires Thus was Siluerius banished to the Isle of Pontia after hee had ruled the Church of Rome one yeere 5. moneths Vigilius succeeded to Siluerius and ruled 17. yeeres 26. dayes His entrie to this office is inexcusable for by open force secret bribes and promises to performe the impious desires of the Emprice he obtained the chaire of Rome so that Onuphrius cannot finde out an excuse for his vnlawfull entrie Theodora the Emprice vrged him to performe his promise to restore Anthemius But Vigilius as appeared repenting of his great temeritie and rashnes answered that euill promises were not to be keeped for this cause he was led away violently to Constantinople and a cord was fastned about his necke he was drawne through the streetes and cast into prison hee indured all this contempt the more patiently because hee confessed that for his srâ—…nes he had deserued greater punishment at the hands of GOD than this was In end he was deliuered out of prison by the earnest request of Narses captaine of Iustinians armie in Halie but he died by the way and he whom so many cares could not destroy the sicknes of the grauell destroyed him at Sicile his body was transported to Rome and buried there But now let vs consider the ineptitude of Baronius who keepeth no measure in his historie but as the Poet speaketh of a ship tossed with a vehement tempest Tollimur in coelum sublato gurgite iâ—…dem Subducta admanes imos descendimus unda When Baronius speaketh of the entrie of Vigilius he calleth him athiefe a brigand a man who entred not by the doore of the sheepe-fold a false bishop an Antichrist yet soone after he calleth him the Vicar of Christ as though by the crueltie whereby he draue his predecessor Siluerius to death hee was incontinent worthy of the name of the Vicar of Christ. Albeit hee restored not Anthemius according to his impious paction with Theodora yet hee wrote vnto the heretiques Anthemius Theodosius and Severus and confirmed their errour by his secret missiue letters as Morneus in his booke called Misterium iniquitatis Proueth His cariage in the fift generall Councill he beeing present in the towne of Constantinople shall be declared God willing in the owne place the cord that was lapped about his necke and drewe him through the streetes of Constantinople could not draw out of his proud stomacke the conceate of supremacie for he sent his opinion in write to the Councill but would not be present to sit in a lower place than Eutychius B. of Constantinople and moderator of the Council AFTER Vigilius succeeded Pelagius 1 hee ruled the Church of Rome 11. yeeres 10 moneths 28. dayes In a very perilous time this charge was committed to him namely when the nation of the Gothes had chosen Totilas to be their King who was a fierce and cruell man and was called for his fiercenes Flagellum Dei that is the scourge of GOD he led a great armie from Taruisium through Italie destroying and wasting the countrie whithersoeuer he went but he set his face chiefly against Campania By the way hee addressed himselfe in the habite of a simple souldier to mount Cassinates where was S. Benedict the father of Monkes not because he inuented the Monasticke life but because the most part of Monkes adhered to the forme inuented by him he was but lately sprung vp in the dayes of the Emperour Iustinus the elder and of Pope Iohn the first yet was his name in great account so that Totilas in a disguised habite went vnto him and conferred with him Platina writeth that S. Benedict knew him notwithstanding of his deepe dissimulation and with terrifying words disswaded him from vsing cruelty against Christians The Counsell was good but Totilas was not obedient vnto it He was slaine in battell by Nases neere to Brixellum and Teias whome the Gothes choosed in his rocme was slaine in battell at Nuceria so the Kingdome of the Gothes in Italic was vtterly vndone by the valour of Narses After the first comming of Theodoricus into Italie they reigned in Italie 72. yeeres Now their name dominion and all their might is vtterly quenched Pelagius depended much vpon the friendship of Narses And when Macedomus B. of Aquileia died Honoratus B. of Millan ordained Paulinus to be his successour Pelagius B. of Rome grieued at this Neuerthelesse hee complâ—…ineth not to Narses that Paulinus was made bishop of Aquileia without his consent but rather because this was done without the foreknowledge of the most noble Emperour Iustinian who like as he had deliuered Istria and Venice from the grieuous bondage of Totilas so likewise it became them to expect the Emperours answere before they had appointed a bishop in Aquileia Mark the hypocrisy of the bishops of Rome vnder colour of obedience to the ciuile Magistrate secretly creeping to their owne soueraignity the chiefe marke whereat they continually aimed Iohn 3. succeeded to Pelagius gouerned 12. yeres 11 months 26. dayes In the dayes of Iustinus the younger who was successor to the Emp. Iustinian did he minister in the Romane Church at that time when Alboinus King of Longobards came into Italie with a great armie with their wiues children setled their abode in that part of Italie which lieth about the riuer Padus The Emprice Sophia had irritate Narses that valiant captaine with contumelious wordes and he gaue both to her to the estate of the Empire this hard meeting that hee possessed the Longobards in Italie weauing a web vnto her according as he promised which she wâ—…s not able all her time to vndoe againe The Deputie of the Emp. of Constantinople kept a part of Italie which was not conquessed by tâ—…e Lombards this was called Exarchatus Ravenna the B of Rome with assistance of the countrie kept Rome free from the dominion of the Lombards for a short â—…ime At this time did Iohn 3. gouerne the Church of Rome He brought â—…n newe constitutions in the Church that Chorepiscopi otherwise called Vicarâ—… Episcoporum should haue no power at all of
this ordinance but the ambassadours of Leo B. of Rome spake against it fearing lest the increasing magnificence of such an Emperiall towne should in ende bring Constantinople to the preheminence of the first seat Supremacie was long agoe the very aple of their eye and they could not abide that afarre off a diminution of this should be once pointed aâ—… Neuerthelesse this ordinance had alowance of the Councill notwithstanding of the contradiction of the Romane ambassadours In codice Romano saith learned Morneus all this action is lest out In the sixt Session of this Councill the Emperour Martianus with Pulcheria the Emprice were both present and craued of the Councill that ordinances should bee made for restraining the filthie Iucre and ambition of Monks and Clergie men who intangled themselues with seculare businesse for desire of gaine and riches whereupon followed this constitution that men who haue addicted themselues either to the Monasticke life or the Clergie they should not bee promoted to other dignities meaning ciuile offices because that is a distraction of them from their calling TREATISES BELONGING TO THE fourth CENTVRIE A TREATISE Of mans Free-will SVCH is the corruption of mans nature that wee seeke without our selues the fountaine of all euill and within our seluâ—…s the fountaine of all good whereas good reason requireth that we should transferre the cause of all iniquitie and infirmitie vpon our selues as the forlorne sonne did who blamed no person of his pouertie nakednes and contemptible estate except himselfe who had in most prodigall maner wasted his fathers goods and on the other part we should seeke the fountaine of all good things in GOD. For like as all waters haue their beginning from the Occan Sea and they powre their waters into the same Euen so all good gifts come from the Father of lighâ—… and they should bee vsed to the aduancement of his glory No heresie in the fift Centurie aduanced the freedome of mans free-will with so excessiue commendations as the herâ—…sie of the Pelagians did attributing vnto it power to fulfâ—…l all the Commandâ—…ments of GOD albert more easily and bettâ—…r beâ—…ing supported by the grace of God than otherwise but in so doing as Augâ—…stine writeth They did nothing els but hindered the worke of their owne saluation for nature beeing wounded sored vexed and the habilitie of it lost it hath more neede of a true confession than of a false defence But to the end that we may be truely reconciled to our GOD let vs fixe our eyes vpon two things First vpon our owne indigence and miserie and next vpon the abundance of the Lords mercies compasâ—…ons for the â—…ense of miserie only reduced not the forlorne son vnto his fathers house but with it was ioyned a consideration of the goodnes of his father In this treatise when I endeuoure to proue the imbecillitie of mans nature to doe good I wish no man to open one of the eyes of his minde and to close the other for the sight of our owne miserie without a consideration of the LORDS mercie can worke nothing in vs but desperation In this question if Philosophie were laid aside and our eares were patent to the instruction contained in GODS holy Scriptures doubtlesse wee should knowe GOD and our selues better than we doe But when both the teacher and likewise the auditours are accurate Philosophers I can finde few of the Craecian bishops who can abstaine from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Signifieth free-will for desire they haue to conquesse Philosophers to the Kingdome of GOD they giue too much to nature but holy Scripture is the true measuring line of the house of GOD whereunto if we firmly adhere and comprehend the right meaning of it we shall not be deceaued Now to keepe some order in this Treatise three things Godâ—…lling shall be entreated first what was the estate of mans will before his fall secondly what is the estate of mans will after his â—…ll thirdly what is the estate of mans will after his regeneratoâ—… As coÌ„cerning the estate of mans free-wil before his fall no man maketh question but ADAM had a free bent inclination to good which inclination to good notwithstanding it was wel set bently to good yet it differeth froÌ„ the free-will whereunto we shall be restored at the blessed appearance of our Lord Iesus Christan this respect because the free-will of man was in the custodie of nature at the first creation but at the second appearance of CHRIT yea and after our regeneration also it is into a surer custodie to wit in the custodie of grace therefore it commeth to passe that albeit a man fall from the first estate of his creation yet at the latter day hee cannot fall because his free will is in a better custodie than it was into before Yea and after our regeneration albeit wee haue an inclination to fall and to wander and to depart from our GOD yet the mightie assistance of CHRIST in whose hands the custodie of our free-will is committed may suffer vs to be moued but not to bee remooued from his eternall trueth and from our sure foundation Now before we leaue speaking of the estate of our first creation let vs remember that remarkable sentence of AUGUSTINE Sed quia nos creavit it a simus grati ut non simus quia sanat ingratâ—… that is because hee hath created vs let vs be so thankfull that we bee not vnthankfull because he hath healed vs. The good estate whereinto GOD first created vs should not impaire the goodnes of GOD in our regeneration but rather amplifie and increase the same Like as when GOD builded vp the Tabernacle of DAVID that was fallen and made it large and ample by the calling of the Gentiles no man had iust occasion to extenuat the glory of the second worke in respect of the glory of the first worke euen so let vs so talke of the estate of mans first creation that wee bee not found vnkinde to CHRIST for the worke of our regeneration The estate of a mans free-will after his fall is not to bee doubted of if so be our eares bee not locked vp from harkning to the voyce of GOD speaking to vs from his holy Sanctuarie for it is said in the booke of the Psalmes that The Lord looked downe from heauen vpon the children of men to see if there were any that would vnderstand and secke God and in the next verse he saith All are gone out of the way all are corrupt there is not one that doth good no not one In these two verses the corruption of mans nature after the fall is vtterly damned in so much that in our vnderstanding there is nothing but horrible darknes and in our will and affections nothing but an inclination to euill Who dare now stand vp be a procutour for a sinfull nature corrupt in all the faculties thereof according to a definitiue
doctrine so that they who loue the trueth of GOD haue no neede to follow a false doctrine in regarde there is no man that dare gainesay it For I dare say to the commendation of the Councill of Francford that the Ibides of Aegypt were neuer more readie to deuoure the flying Serpents of Arabia so that they would not suffer them to light in the coastes of Aegypt than the Councill of Francford was readie to vndoe all the foolish arguments of the second Councill of Nice proouing the adoration of Images Before I set these Councills in opposite tearmes of contradiction the one to the other the preludie of the Councill is worthie to bee marked Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies and affirming that the Emperour Constantine was a leper that hee endeuourâ—…d to cure his disease by shedding of innocent babes blood that PETER and PAVL appeared to him in a vision by night and bade him goe and bee baptized by SILVESTER and his disease should bee healed and that in remembrance of this benefite CONSTANTINE builded Churches in Rome and adorned them with the Images of PETER and PAVL The groundes of this letter conteineth a masse of impudent lies CONSTANTINE was not a leper but a man gifted in soule beautifull in body and furnished with great giftes both of soule and body and meete for great workes as EVSEBIVS witneâ—…seth who liued in CONSTANTINES time and was familiarly acquainted with him Neither was hee baptized by SILVESTER in Rome but by EVSEBIVS in Nicomedia For SILVESTER and MARCVS his successour were both deade before that CONSTANTINE was baptized The rest of his letter is like vnto the sandie ground and fabulous narration whereupon it is grounded The arguments of the second Councill of Nice prouing adoration of Images may be distributed into foure rancks Some are taken out of Scripture others out of Fathers the third rancke from common reason the fourth from miracles If I propound their arguments into an intelligible order and likewise the â—…nsweres to them I doe a benefite to the Reader The Cherubims and the brasen Serpent were made by Gods commandement and the Cherubimes were seated in the place of adoration ergo Images may bee brought into the places of adoration There is a threefolde difference betwixt Images set vp in Churches to bee worshipped and the Cherubimes in the Temple First the Cherubimes are made by the expresse commandement of GOD but the images set vp in Temples are made expresse contrare to the Commandement of GOD. Secondly the Cherubimes and brasen Serpent were represâ—…ntations of diuine mysteries Thirdly neither the Cherubimes nor brasen Serpent were made for adoration as images are that are set vp in Temples If any man bee not fully resolued with these answeres let him vnderstand that the Law-giuer hath absolute authoritie to make exceptions from his owne Lawe but it is not lawfull to others without warrant of GODS commandement to doe the like Example in ABRAHAM who had a warrant to kill his owne sonne The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer gold and costly rayment and Moses had a warrant to make Cheâ—…ubimes and a brasen Serpent but those thinges are not lawfull to others who want the like warrant The next Argument borrowed from Scripture is this IACOâ—… worshipped the top of IOSEPHS staffe therefoâ—…e it is lâ—…wfull to worship Images The Councill of Francford answereth to this Argument that like as there is no such wordes in the Hâ—…brew text euen so the words of the Apost in the Epistle to the Hâ—…brewes cap 11 vers 21 conteineth no such thing where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hee worshipped leaning aboue the top of hiâ—… scepter but he worshipped not his Scepter And Augustine in his questions vpon Genesis affirmeth that he worshipped GOD and not the staffe of IOSEPH The third Argument taken out of Scripture is out of the booke of the Psalmes O Lord I haue loued the beautie of thy house Of this they concluded that images should be loued worshipped seeing they are the beautie and ornament of GODS house To this argument it is answered by the Councill of Francford that this argument is grounded vpon a wrong interpretation of Scripture for by the house of GOD is not meant a materiall Temple and the ornament of GODS house is not Images but spirituall vertues Many other places of Scripture are filthily abused but I will haue some regarde to the Reader that he be not wearied in reading an heape of friuolous arguments Many arguments are taken out of the writings of Fathers to proue the adoration of Images but these following are the chiefe and principall First they say that Bâ—…silius Magâ—…us affirmeth that the honour done to the Image redoundeâ—…h to him whose image it is This he â—…peaketh of Christ who is the Imâ—…ge of the inuisible God Coloss. 1. vers 5. And who is the brightnesse of his glory and the ingrauen forme of his person Heb. 1. vers 3. but heâ—… is not speaking of Images formed by the hands of men The testimonie of Gregorius Nyssenus is cited who writeth that when he passed by the image of Abraham viuely pictured with the knife drawne readie to kill his sonne he could not abstaine from shedding of teares This argument is counted friuolous albeit Gregorius Nyssenus wept yet he bowed not his knee to worship the image of Abraham Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant Amongst argumenâ—…es taken from naturall reason to prooue adoration of Images this is the chiefe The Emperours Image is honoured therefore the Image of Christ should be honoured To this argument the Council of Francford 〈◊〉 this answere that GOD is not like vnto a mortall King locally circumscribed so that wheÌ„ he is in one place he cannot be at that same selfe time in another place Therefore to intertaine a reuâ—…rence in the peoples hearts towards their Prince this custome of honouring the Kings image was found out But God who is euery where present whom no place can conteine he is not to bee sought in Images neâ—…ther was that forme of worshipping either commanded or allowed by GOD. The argument inuented of later dayes to prooue adoration of Images is sophisticall the dishonour done to the Image of CHRIST redoundeth to himselfe â—…go the honour done to the Image of Christ redoundeth also to Christ is an honouring of Christ himselfe The antecedent is prooued by the fact of Julian the apostate in breaking in pieces the Image of Christ in Caesarea Philippi To this it may bee answered that the breaking downe of the brasen Image in Caesarea Philipps was not a dishonouring of Christ in respect of the fact that Iulian did but in respect of the intention of the doer but when this is
argumentes whereby the seconde Councell of Nice endeuoured to approue the adoration of images are all refuted in the Councell of Frankford as I haue declared alreadie in a Treatise concerning worshipping of Images Concerning the argument taken from the authotitie of Epiphanius who in his booke called Panarium reckoneth not the worshippers of images in the roll of Heretiques it is answered by the Councell of FRANKFORD that incase Epiphanius had counted the haters of the worshippers of images Heretiques hee had likewise inferted their names in the catalogue of Heretiques but seeing hee hath not so done the Councell of Nice had no just cause to triumph so much in this friuolous argument which maketh more against them that it maketh for them More-ouer in the Councell of FRANKFORD the Epistle of Epiphanius written to Ihonne bishop of Hierusalem was read wherein hee disalloweth the verie inbringing of images into Churches and this Epistle was translated out of Grieke into the Latine language by Ierom. The Epistle is worthie to bee read Reade it in the Magdeburg Historie Cent. 8. Chap. 9. TREATISES Belonging to the VIII CENTVRIE A TREATISE Of Transsubstantiation SATHAN is a vigilant enemie setting himselfe in most opposite manner against euerie thing that is a comfort and refreshment vnto the sheepe-folde of God Now the principall comforts of the sheepe of God are the pastures wherein they feede and the waters wherewith they are refreshed Doubtlesse these two comforts are the preaching of the word and the ministration of the Lordes holy Sacraments If Sathan by any meanes can hinder the true preaching of the worde and the right ministration of the Sacramēts then his malice against Gods people is descried as the malice of the Philistimes of olde against Isaac and his cattell was manifested when they stopped with earth the foūtaines of water which Abraham had digged whereof the cattell of Isaac were accustomed to drink It cannot bee sufficiently expressed in words what malice Sathan hath born against the true preaching of the word of God the right ministration of the Sacraments The sixt persecution of Ethnick Emperoures was so directly set against the Preachers of Gods worde as the worlde might easily discerne that the intention of Maximinus was to vndoe the sheepe-folde of God for lacke of pastures and of refreshing waters For this cause let not our cogitations be rauished with admiration when we heare or reade that manie questions haue beene mooued concerning the holie Sacrament of the Lords Supper If there were not plenty of spirituall consolation to bee receiued by the right participation of this holy Sacrament Sathan had neuer busied himselfe so earnestly against it as if the throate of his kingdome were cut if this Sacrament be rightly ministred by the Preachers rightlie receiued by the people Let the Christian Reader remember that of olde vnder the tenne persecuting Emperoures the receiuing of the holy Sacrament of the Lordes Supper was called the banquet of Thyestes This proceeded from none other ground but from the malice of the Deuill hating the Lords holy banquet Secondly the Manichean heretiques so peruerted the Lords holy Sacrament that Augustine to whom their secret mysteries were not vnknowne was compelled to call their Communion Execramentum and not Sacramentum that is an execrable thing and not a Sacrament Thirdly the Donatists in ministring the Lords Sacraments were in an opinion That the Sacrament was onely effectuall when it was ministred by one of their owne number But seeing the malice of Sathan is an infinite thing and hath not a period wherein it endeth For defacing of the right vse of the holy Sacrament Sathan filled the heart of an hereticall Monke called Damascene with a lewde opinion to affirme That the bread in the holy Sacrament was transsubstantiate into the body of Christ and that the wine was transsubstantiate into His blood Which opinion I may justly call a Noueltie because it was neither in worde nor writ hearde before the seuen hundreth yeere of our Lord. But it is the custome of Papists to follow Nouelties and in the meane time to bragge of Antiquitie What abuses of the holy Sacrament followed after the seuen hundreth yeere of our Lord God willing shall bee declared in its owne time for the present thus much I say That vpon a time I saw the images of Cain and Abel pictured by an vnlearned painter with such habite as the Germanes are appareled with in our dayes These pictures made mee not to thinke that the Germane habite was in vse in the dayes of Cain and Abel but rather that the painter was a foolishe man destitute of vnderstanding Euen so when I reade the works of Damascene albeit I was at that time but young in yeeres yet I thought not that the opinion of Damascene was agreeable to Apostolicke doctrine but rather that Damascene was a foolishe and doating Monke and somewhat ambitious also desiring to be coūted the author of some new opinion which no man had maintained before him IN this TREATISE I shall first declare God willing what it is that they call Transsubstantiation secondly howe absurde an opinion it is and thirdly with what relùctation it was insinuated into the bosome of the Latine Church but euer vntill this daye was rejected of the Grieke Church Nowe Transsubstantiation as they saye is an euanishing of the substance of bread and wine after the wordes of consecration and a substitution of the bodie blood of Christ in place of the euanished substance of bread and wine the accidents of bread and wine alwayes remaining without inherence into anie subject Albeit the worde Transsubstantiation seemeth to import a change of one substance into another and the moste part of them define it to bee a chaunge of the substance of bread into the substance of Christes bodie yet some of them doe forsee a great inconueniencie if Transsubstantiation be defined to a chāge of the substance of bread into the substance of Christes bodie namely this that Christes bodie in heauen cladde with a most glorious and celestiall brightnesse and Christes bodie in earth ouershaddowed with the accidentes of bread and wine shall not bee counted one and the selfe same bodie in respect that the bodie of Christ that is in heauen was formed by the holy Spirit of the substance of the Virgine Marie and the bodie of Christ in the Sacrament woulde bee founde to bee made of the substance of bread This is the cause wherefore they who are more subtile than the rest abstaine from the grosse definition afore-saide Howsoeuer concerning the word Transsubstantiation I admonish the Reader that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an euanishing or disparition hath no affinitie with Damascenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change of one thing vnto another thing that is better so that there is no good agreement amongst themselues concerning the signification of the word Transsubstantiation Concerning consecration of the elementes there are diuerse opinions The
is the true bread The doctrine of Transsubstantiation importeth also accidentes without a subject as hath beene touched in a part before in the definition of Transsubstantiation This is admirable that the Scholasticke Doctors who make Aristotle to be Master Caruer of this most holy banquet who haue acquainted themselues better with his Preceptes than with the heauenlie doctrine of the Apostles yet in this point they haue forgotten euen the doctrine of their Schoole-master Aristotle who saieth that accidentes can haue no subsistence but into a subject as if a man bee talking of blindnesse hee must also talke of eyes that are blinded and if hee talke of deafenesse hee must also talke of the eare and if hee talke of lamenesse hee must talke of some member of the bodie that is maimed and finallie if hee talke of a disease hee must also talke of some bodie either of man or beast that is diseased and this hee must doe either expressely or couertly because accidentes haue no subsistence without a subject There can bee nothing imagined more absurde more repugnant to reason than to talke of whitenessâ—… roundnesse and rednesse and in the meane time to saye there is nothing that is white round or redde The recourse which they haue to the Omnipotent power of God who is able to make accidents to subsist without a subject declareth that they neuer rightly considered the cause wherefore the Omnipotent power of GOD is mentioned in holie Scripture to wit to bee one of the strong pillars of our faith which faith commeth onely by hearing Then let this order bee kept First let GOD speake in His owne worde Secondlie let vs beleeue the worde of GOD by faith Thirdlie let the assured pillars of the Omnipotent power and infalâ—…ible trueth of GOD vpholde our faith as it did the faith of ABRAHAM But let vs not grounde vpon the Omnipotent power of GOD in matters whereof wee haue no assurance in His written worde as some of the wise men of PERSIA did who assured both themselues and others that incase they woulde distribute all their goods to the poore and throwe themselues headlonges from eminent places then their soules shoulde bee transported immediatelie to Heauen This madnesse fell out about the yeere of our LORDE and Sauiour IESVS CHRIST 759. What was this leaning of theirs to the Omnipotent power of GOD without assurance of his word but only the conceits of braine-sicke men And so let Papistes talke what they please In this purpose that God by his Omnipotent power can make accidentes to subsist without a subject I will conclude that the Omnipotent power of God is ordained to bee a confirmation to our faith and not to be a citie of refuge to foolish fables The doctrine of Transsubstantiation also importeth that the body of Christ at one time may bee in infinite places which repugneth vnto the nature of a true body which like as it is circumscribed and may be seene so likewise at one time it is onely in one place as Augustine writeth to Dardanus in these wordes Tolle spatia locorum corporibus nusquam â—…runt nec â—…runt that is to say Take from bodies the rowmes of places and they shall be no where and consequently they shall not bee at all And Theodoretus prooueth that the body of Christ is a true humane body albeit it be glorified euen in the latter daye when hee commeth to judge the quicke and the dead because it shall bee seene according as it is written Matth. 26 64. Yee shall see the sonne of man comming in the cloudes of heauen and like as it may be seene so likewise it is circumscribed and consequently it is in a place and is not turned into his diuine nature which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it cannot be seene and it cannot bee circumscribed as the humane nature is It is well remarked by that learned Preacher Du Moulin that in the last edition of S. Augustines workes at Parise anno 1571. a notable place of the foresaid epistle of Augustine to Dardanus is vtterly left out by aduice of the Fathers correctors of the writings of the Auncientes namely this Destrai naturam humanam Christi si non detur ei certum spatium quo more aliarum rerum corporearum contineatur that is The humane nature of Christ is destroyed if a certaine place be not attributed vnto it wherein it is contained according to the custome of other corporall thinges What credite is to bee giuen vnto Popishe Doctors when they cite testimonies of auncient Fathers after they are deprehended to be deceitfull deprauers of their bookes Ancient Fathers a long â—…ime before the question of Transsubstantiation of the substance of the elementes in the holy Supper came in head they were reâ—…soning of the two natures in Christ to wit the diuine and humane nature and that the one nature was not turned into the other they could not find a fitter similitude than that which is borrowed from the Sacrament as I haue alreadie declared Alwayes they thinke that if any man shall imagine that by vertue of these wordes This is my body the substance of bread was chaunged into the substance of Christes body as many doe thinke euen vntill this day then in steade of one Transsubstantiation of the substance of bread into the substance of Christs body there should be two Transsubstantiations and the substance of Christs body should againe be turned into bread for like as Christ speaking of bread saith This is my body euen so Christ speaking of his body calleth it corne of wheat in these words Verily I say vnto you except wheat corne fall into the grounde and die it abideth alone but if it die it bringeth foorth much fruit If by vertue of the former wordes bread bee changed into the substance of Christes body then in like manner by vertue of these words for both are spoken out of one blessed mouth the body of Christ should be turned into the substance of corne of wheat I grant there is a difference betwixt a Sacrament and a metaphore yet in neither of them is there such vertue in the word is to change the substance of any thing IN the last head let vs consider with what strife and reluctation this erronious doctrine was intruced vpon the Church I holde the Monke Damascene to bee the first author thereof who perceiuing that his opinion was repugnant to the doctrine of ancient Fathers namely to the doctrine of Basilius Magnus who calleth the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is figures of the body and blood of Christ. He forgeth a friuolous shift to excuse his contradiction to Basilius because saieth hee Basilius calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the wordes of the blessing but after the pronouncing of the wordes of the blessing they are no longer figures but the very body and