which seeketh to draw its Succession from St. Peter was condemned by the rest of the Chairs who not only had their Succession from St. Peter but from the other Apostles And moreover St. Ambrose saith in his first Book and sixth Chapter of Penitence Non habent Hereditatem Petri qui fidem Petri non habent that those have not the Succession of St. Peter which have not St. Peter's Faith 4. If perpetual Continuance were a mark of the true Church then I considered we must stay until the end of the World before we could know which was the true Church for who knoweth until that time come what Church may continue until that time come A Church may exceedingly flourish now which long before then may be utterly overthrown Perpetual Continuance I concluded therefore was no good mark of a true Church for besides this if Perpetual Continuance was a good mark then divers Churches planted by the Apostles seeing they have long since ceased were false Churches and divers Churches which have continued ever since the Apostles time and yet continue though the Church of Rome call them Heretical and Schismatical would be true Churches So that this Mark though she were sure of it as she is not would not only be no good Mark but make against her self 5thly As for Unity the fifth pretended Mark of the Roman Church I found she had it not by her own Confession for if she be Universal as she pretends she is then Protestants Greeks Arminians Muscovites Coftians and all other Christians in the whole World together with Turks Jews and Heathens are all of the Roman Church and is there Unity amongst these If there be what makes so much quarrelling and contention betwixt the Church of Rome and them But knowing she was not Universal I next considered her as she was in her self viz. a Particular Church And taking her thus never did I find in all my Travels a Church more divided within it self both in Faith and Manners than this of Rome For as for their Faith I observed it was not the same formerly as it is now nor now as formerly For formerly they believed the Sacrament of the Eucharist was to be received by the Laity in both kinds now only in one Formerly they believed a Priest might Marry and ought not to be Shaven now the quite contrary Formerly they believed Baptism was sufficiently performed only with Water now not without Water Salt Oyl and Spittle Formerly they believed the Eucharist was to be given to Infants now no such thing Thus in every Age they have either changed added to or substracted from their Faith and Opinion whereas a Church at Unity in it self always believes one and the same thing And 2dly For their Practice I found therein no Unity at all for some followed the Rules of St. Dominick some of St. Benedict some of St. Bruno some of St. Augustine some of St. Francis some of St. Ignatius Loyola some of St. Kath rine some of St. Bridgit some of St. Ursula and so some of one and some of another the Rules of whom in very many things are quite contrary Some again would have that our Lady was immaculately conceived and that the Pope is Infallible othersome will admit of neither But perhaps the Papists will say All these together with the other before-mentioned are and were Matters of Practice and not of Faith but in all Matters of Faith say they we agree But the plain truth of it is they define all matters of Faith to be those wherein they agree So that to say the Roman Church doth agree in all Matters of Faith is but to say they agree in those things they do agree in and so do all other Churches 6thly As for Miracles I considered they were not only pretended to be wrought by those of the Church of Rome but also by the Turks Heathens and present Jews And since I could see no reason why to believe the one any more than the other having never known any such thing wrought amongst them this signified nothing at all to me Besides I observed the Miracles pretended by the Papists were in many Ages ago if ever wrought and so many Ages after the prefixed time of their being wrought before they were once related to be done that they were greatly to be suspected as meerly feigned Lastly I considered the multitude of the Papists and here I concluded That if this were a Mark of the True Church both Turks and Heathens and Greeks also in time past were to be preferred before them Next I camy to Sery in my Journey to which considering again of the great Differences I had observed in Religion and the several Reasons each Nation gave for each Particular in which they differed and moreover finding they had all much to say for themselves that in all things I could not believe them all and that I could not be of any one Community amongst them all but incur some Censure from one or other either of Heresie Schism or both I burst forth into these words Good God! in what a miserable Condition is a Man in this Life he that is an honest and well-meaning man that would be knoweth not what to be He would be a Protestant but then the Church of Rome would condemn him He would be one of the Church of Rome but then the Greeks the Muscovites the Melchits the Mengrelians the Georgians the Armenians the Maronits the Jacobits the Nestorians the Indians or Christians of St. Thomas the Centurians the Nubins the Ethiopians the Abessines the Circasians the Bohemians the Slavonians and the Christians of St. John would condemn him He would be a Greek a Muscovite a Melchit a Mengrelian a Georgian an Armenian a Maronit a Jacobit a Nestorian an Indian or Christian of St. Thomas a Centurian a Nubin an Ethiopian an Abessine a Circasian a Bohemian a Slavonian or a Christian of St. John or one of any or of all if it were possible of the aforementioned but then the Coftians would condemn him He would be a Coftian or in fine he would be any thing so he might be a Christian but then the Samaritans would condemn him He would be a Samaritan but then the Essenes and the Common Jews would condemn him He would be an Essene or a Common Jew but then the Pharisees and Sadduces would condemn him He would be a Pharisee or a Sadducee or in fine he would be any thing so he might be either a Christian or a Jew or both but then the Turks would condemn him He would be a Turk or in fine he would be either Jew Turk or Christian but then the Heathens would condemn him He would be a Heathen or in fine either Christian Jew Turk or Heathen but then the Atheists would condemn him He would be an Atheist but then the Christians the Jews the Turks the Heath us and all the World would condemn him In the next place therefore shutting forth the Atheists
satisfaction Augustine in his ninth tome in his second Treatise upon the first Epistle of John Sins are forgiven you by his name and not by the name of any Man or of any thing of Man Cyprian in effect also saith the same in his Sermon of washing the Feet in the last Section Thirteenthly Against Pilgrimages NOt that we have been at Jerusalem Hierome in his Epistle to Paulinus about the Institution of a Monk tom 1. fol. 103. but that we have lived well at Jerusalem is to be praised that City is to be wished for not which hath killed the Prophets and poured forth the Blood of Christ but which the violence of a River maketh glad which being Scituated upon a Mountain cannot be hid which an Apostle proclaimeth to be the Mother of the Saints and in which there is gladness that it self hath a freedom with the Saints I do not in saying this reprove my self of inconstancy or condemn what I do or that I may seem to have left both mine and my Country after the Example of Abraham in vain but I dare not confine the Omnipotency of God in a strait corner and keep it in a little place of the Earth which containeth not Heaven for each one of the Believers are not profited by the diversities of places but by the merit of Faith And the true Adorers neither at Jerusalem nor on Mount Gazarim do Adore the Father for God is a Spirit and his Adorers ought to Adore him in Spirit and in Truth the Spirit Breatheth where it listeth The Earth is the Lords and the fulness thereof After that the whole World was watered with Celestial dew and made dry by the fall of the Jew many coming both from the East and the West sate down in the Bosome of Abraham It is to be noted that God ceased in Judea and his great Name in Israel but into every Nation went forth the sound of the Apostles and their words unto the Ends of the Earth Our Saviour speaking to his Disciples when he was in the Temple Said arise let us go hence and to the Jews your house shall be left to you desolate if Heaven and Earth shall pass away verily all things which are Earthly shall pass away Therefore both the Cross and the place of Resurrection are profitable to those which bear their Cross and rise dayly with Christ and shew themselves worthy for such a Habitation But they which say the Temple of the Lord the Temple of the Lord let them hear from the Apostle you are the Temple of the Lord and the Holy Ghost inhabiteth in you Both at Jerusalem and at Britain the Celestial Court is equally open for the Kingdom of God is within you Examine Anthony and all the Monks of Egypt of Mesopotamia of Pontus of Capadocia and of Armenia and they have not seen Jerusalem and it is manifest to them that without this City is the Gate of Paradise Blessed Hilarion when Palestina was and he lived in Palestina one only day saw Jerusalem that he might seem neither to contemn the Holy Place for its neerness nor again inclose the Lord in a Place Towards what place Hierome in the same place a little afterward canst thou say that these things were reiterated from a long beginning surely thou dost not think that any thing of thy Faith is wanting because thou hast not seen Jerusalem neither do we therefore esteem our selves the better that enjoy the Habitation of this place but whether here or elsewhere thou hast an equal reward by our Lord for thy works Claudius Taurinensis a Bishop of the Church against Theodemirus Abbot concerning Pilgrimage for Religion sake to the City of Rome in his fifth Tomb of Orthodox writing referred to Jonah Bishop of Aurelianensis in the third Book of the Worship of Images pag. 1570. Saith plainly also the like 14ly Against Sacrifice HE did not say Chrysostom upon the first ch of John Homil. 17. of the words of John the Baptist behold the Lamb of God he which taketh away the Sins of the World which shall take away or hath took away but which taketh away the Sins of the World that he may be understood dayly to take away the same for not only when he Suffered did he take away our Sins but from that time hitherto he taketh them away he is not always Crucified for he offered for our Sins one Sacrifice but always by that one he Purgeth us He hath indeed by his Death that one true Sacrifice offered for us Augustine in his third Tomb and fourth Book of the trinity ch 13. purged abolished and extinguished whatsoever there was of faults wherewith Principalities and Powers did detain us by the Law for to pay Punishments and by his Resurrection unto a new life hath called us that are predestinated hath justisied us that are called and hath glorified us that are justified Augustine also in his Enchiridium to Laurentius chap. 62. Plainly saith the like 15ly Against St. Peter's being the Head of the Apostles and the Pope's being the Head of the Church THis truly which was Peter Cyprian the Martyr in his Book of the Unity of the Church S. 3. and the other Apostles were endowed with an Equal consort both of Honor and Power Christ after his Resurrection gave to all his Apostles an equal Power In the same a â—ittle before Whosoever hath desired Primacy on Earth Chrysostome in his forty third Homily of imperfect works upon the twenty third Chapter of Matthew shall find confusion in Heaven neither shall he be accounted amongst the Servants of Christ that treats of Primacy Wheresoever a Bishop shall be whether at Rome or at Eugubium or at Constantinople or at Regium or at Alexandria or at Tanis Hierome in his Epistle to Evagrins he is both of the same merit and of the same Priesthood The power of Riches and humility of Poverty or loftiness or inferiority maketh not a Bishop but they are all the Successors of the Apostles None of the Patriarchs ever used universal in his denomination Pelagius the second Bishop of Rome in his Epistle to all the Bishops unlawfully called together by John of Constantinople for if any one Patriarch be said to be universal the name of the rest of the Patriarchs is diminished But bet his far from us let the faithful of whatsoever kind be far from the mind that any one should snatch or covet to himself this from whence it may seem that the honor of their Brothers by how little or small a part soever is diminished Wherefore your charity no Man ever nameth in his Epistles universal lest he diminish to himself a debt seeing he bestoweth upon another a honor being not due Let that name of Blasphemy be far from the hearts of Christians Gregory the Great in his fourth Book of Epistles from the Register Epist 32. which is to Mauricius Augustus in which the
the things of God Hilary in his seventh Book of the Trinity pag. 125. saving only the Word of God It behoveth us to confirm every word or thing by a Testimony of the Holy Scripture Basil the great in his twenty Sixth Principal of Morals chap. 1. both for the certainty and perfection of good and confusion of evil The Scripture Divinely inspired is constituted an Arbitrator for us Basil the great in his Book of Epistles Epist 80. which is to Eustathius the Physitian p. 714. according to the Frobenian Edition Printed in the year 1566. and by whom there shall be found agreeable Edicts in Divine words even to these and no more approacheth a Suffrage of verity Augustine in the Seventh Tome in his Book of the unity of the Church c. 16. plainly also saith the like 21ly That the Scriptures contain whatsoever Doctrine is necessary to Salvation THe Gospel containeth all things both for the present and the future Chrysostome upon the Epistle to Titus Homil. 1. and in a word hath wrapt therein honor and Piety and Faith and also every thing of Preaching Not all things which God did Cyril of Alexandria in his twelfth Book upon John chap. the last are written but those which are written as well for Manners as Belief are Judged to suffice that by a right faith and Works we may come Shining to the Kingdom of Heaven by Jesus Christ For all the Scripture Cardinal Hugo of St. Charo ia Postilla upon 2. Tim. 3. that is the Holy Scripture which is concerning all things necessary to Salvation and which is all the whole that is Perfect and therefore priviledgeth the Name of Scripture to it self by putting one Name for another The Speech is of the Sacred Letters of the old Testament Cardinal Cajetan upon 2. Tim. 3. which can instruct and teach thee as touching wisdome unto Salvation by Faith for they have the faculty of teaching the Wisdom not of this World but unto Eternal Salvation c. Also being perfect as touching the whole and consisting of all things requisite unto the perfecting of the Man of God Whereas the Lord Jesus hath done many things Augustine in his ninth tome and forty ninth Treatise upon John not all have been written but they are choice ones which were written which seemed to suffice Believers to Salvation Tertullian in his twenty second Chapter against Hermogenes and in his Book of the Flesh of Christ chap. 7. plainly also saith the like 22. That God only ought to be Adored and Invocated ONly God Origen in his eighth Book against Celsus who is the best and greatest is to be Adored and Prayers are to be offered by the only begotten Word of God alone To God alone by Jesus offer Prayers And in the same a little afterward For we have learned to Adore only him Eusebius in his fourth Book of Evangelical preparation chap. 5. who is the God and Creator of all things Neither do we read that any thing is to be Adored besides God Ambrose in his third Book of the holy Ghost chap. 12. for it is written thou shalt Adore the Lord thy God and him only shalt thou serve But nevertheless thou O Lord art only to be Adored Ambrose in his prayer at the departure of Theodosius Fol. 137. in the letter 6. thou only art to be asked that he Theodosius the Great Emperour may be with his Sons brought in thy presence He truly conserveth verity Cyril of Alexandria in his twelfth Book of Treasure chap. 1. which contrarily not the Creature but the Creator worshippeth and him only Serveth Dionysius Alexandrium as he is reheatsed by Eusebius in his seventh Book of the History of the Church chap. 10. And Augustine in the first tome of his Book of the true Religion chap. 55. plainly also say the like 23. That the Pope is Antichrist WHat is this Arnulph Bishop of Orleans in a Councel Assembled at Rhemes under the King the Head in which Arnulph was appointed Arch-Bishop of Rhemes speaketh thus of the Bishop of Rome This Speech also the Councel never contradicted but then judged according to the opinion of Arnulph of Orleans as it is recited in the tenth Century of the History of Magdeburge Printed at Basil Most Reverend Fathers what is this Man Sitting in a lofty Throne shining with Gold and a Purple Vestment what I say do you believe that this Man is It is no wonder if he be destitute of the Love of God and be proud with the only Wisdome also taken from him for he is Antichrist sitting in the Temple of Cod and shewing himself that he is God I being compelled to Rome have provoked the Roman Bishop Otto Duke of Bavaria in his Speech to the Bishops as it is received by Aventine in his seventh Book of the Annals of Bris pag. 550. and by the Direction of Gregory the Great Pope have defended mine by Armes This Man being dead you had Preached that the Roman Bishop is Antichrist And I have fell from the forsaken Sect of the Chief Priest to the Emperour c. 1. Contra Purgatorium Limbum Infantium AD refrigerium justi vocantur Cyprianus in libro de Mortalitate Sectione undecima ad supplicium rapiuntur injusti datur velocius tutela sidentibus Persidis poena Primum enim locum fides Catholicorum Divina Authoritate regnum credit esse Caelorum unde ut dixi Augustinus Septimo tomo libro quinto Hipognosticôt contra Pelagia nos Pagina nongenâ—essima quinquagefimâ septimâ non Baptizatus excipitur Secundum gehennam ubi omnis Apostata vel à Christi Fide alienus Eterna supplicia experietur Tertium penitus ignoramus imo nec esse in Scripturis Sanctis inveniemus Finge Pelagiane locum ex Officina dogmatis tui Scitote verò quòd cùm anima à corpore evellitur Augustinus tomo nono libro de vanitat seculi capite primo statim aut in Paradiso pro meretis bonis collocatur aut certè pro peccatis in inferni tartara praecipitatur Eligite modò quod vultis hoc jam in vita vestra disponite aut Perpetualiter gaudere cum Sanctis aut sine fine cruciari cum impiis Nemo se decipiat fratres duo enim loca sunt Augustinus tomo decimo de tempore sermone dacente siâ— secundo Augustinus etiam idem in effectu dicit tomo septimo libro primo de peccatorum meritis remissione capite vigesimo octavo Et quinto tomo libro vigesimo primo de civitate Dei capite vigessimo quinto tertius non est ullis qui cum Christo regnare non meruerit cum Diabolo absque dubitatione ulla peribit Secundò Contra invocatio Angelorum Sanctorum demortuorum facientem eos Mediatores Intercessores QUòd non oporteat Ecclesiam Dei relinquere Consilium Laodicenum
to introduce in the Churches under the pretence of Religion the Sun as yet Shining whole heaps of waxen things to be lighted and wheresoever there is I know not what dust in a little precious Vessel inclosed in Linnen the Kissers thereof do Adore it Men shew great Honor of this sort to the Blessed Martyrs whom they think to be illustrated by the most vile waxen lights and whom the Lamb which is in the midst of the Throne with every ray of his Majesty illustrateth The Councel of Eliber also celebrated in the time of Constantine the Great in its 34 and 35 Cannon saith the like 7ly Against Transubstantiation and by Consequence the Adoration of the Host THe Lord Theodoret in his second Epistle Dialog first when he had taken the Symbal or Sign said not this is my Deity but this is my Body He gave to his Disciples the Image Procopius Gazeus upon the 49 Chapter of the Book of G. Effigies or Tipe of his Body admitting as thou mayest gather not any thing further of raw and bloody Sacrifices Bread being taken and distributed to the Disciples he made it his Body Tertullian in his Fourth Book against Marcione c. 19 saying this is my Body that is the Figure of my Body And it could not have been a Figure unless the Body were of verity for it is an empty thing which is a Phantasme that cannot take a Figure The Priest saith Ambrose in his fourth Book of the Sacraments chap. 5. make this oblation ascribed to us rational and acceptable which is the Figure of the Body and Blood of our Lord Jesus Christ The Lord admitted Judas to the Banquet in which he commended and delivered to his Disciples the Figure of his Body and Blood Augustine upon the third Psalm Look into the same diligently Ephrem Syrus to them which will search into the nature of the Son of God chap. 4. how taking in his hands the Bread he Blessed it and Brake it for a Figure of his Immaculate Body and the Cup he Blessed and gave to his Disciples for a Figure of his Precious Blood Al 's Charles the Great in his Epistle to Alcuinus of the Reason of Sept. in his Book of Divine Offices Bertramus of the Supper of the Lord Origines against the Marcionits Diolog 3. Chrysostom in his Eighty third Homily upon Matthew and many others say in sense the same Eighthly Against the Adoration of the Altar the Cross and all manner of Creatures whether of Gods Creation or of Mans Invention THE Catholick Church the true Mother of Christians Augustine in the first Tome in his Book of the Manners of the Church Catholick ch 30. doth not only deservedly Preach that God himself whose adoption is a most blessed life is most Purely and most Chastly to be Worshipped but we command that no Creature to be Adored be brought in for us to serve the same and by that uncorrupt and inviolable Eternity to only whom Man is Subject and to only whom the rational Soul in not cohering is miserable Excluding every thing that is made that is obnoxious to change and is Subject to the time The like also affirmeth Epiphanius in his Second Book against Origen Adamurtius in the 64 Heresie pag 231. Ninthly Against Prayer for the Dead READ the Scriptures of our Saviour Chrysostome in his twenty Second Homily to the people of Antioch Hierome in his Commentaries upon the Sixth Chapter of the Epistle to the Galatians on these words every one shall bear his own burthen and learn how we wandering hither and thither can help no body not a Brother redeemeth a Brother from interminable torments not a Friend a Friend not the Parents their Children nor the Children their Parents but why do I speak of miserable men when neither if Noah cometh and Job and Daniel then judging can Pray us out Whilst we are in this present world either by Prayers or Counsels we may be helpful to our neighbour but when we shall come before the Tribunal of Christ not Job not Daniel neither Noah can ask for any one but every one shall bear his own burthen The same in sense saith also Augustine in his Tenth Tome in the thirty Second Sermon of the words of the Apostle Tenthly Against humane merit THe forgiveness of Sins is not the merit of Honesty Hilarie in his Enerration upon the 66. Psalm near the beginning Gregory the great Bishop of Rome in the ninth Book of his Moral Exposition upon Job chap. 11. Bernard in his Treatise of Grace Free will not far from the beginning but the will of a free indulgence from the riches of goodness a gift abounding to pitty Although I should abound for the work of virtue I attain to Life not by merit but by pardon Where therefore saith he are our merits or where is our hope Hear I say not by works of Justice which we have done but according to his mercy he hath saved us Why therefore dost thou resolutely think that thou hast created thy merits and canst be saved by thy own Righteousness which canst not so much as say the Lord Jesus unless in the Holy Ghost hast thou indeed forgotten he which hath said without me you can do nothing and that it is neither of the runner nor of the willer but of God shewing mercy The same also in effect saith Hilary in his Sermon upon the 51. Psalm not far from the end Eleventhly Against Auricular Confession I Do not lead thee upon the Stage of thy associates Chrysostome in his second Homily upon the 50. Psalm I do not compel thee to discover thy Sins to Men rehearse and unfold thy Conscience before God Shew to the Lord the most excellent Physitian thy wounds and ask of him a Medicament Shew them to him who not in the least reproacheth but most graciously cureth What therefore have I to do with Men Augustine in his first tome tenth Book of Confessions chap. 3. that they should hear my Confessions and as if they could heal all my griefs A curious kind of people to know anothers life but slothful to correct their own life Why do they inquire of me to hear what I am who will not that thou my God do hear what they are and from whence know they that although by my self they hear from my self or whether I say true or no seeing that no one knoweth what is done of Men towards Man unless the Spirit of Man which is in himself The same also in effect saith Chrysostome in his 31. Homily upon the Epistle to the Hebrews the which is upon the 12. chap. Pag. 1956. according to the Commelinian Edition Twelfthly Against Humane Satisfaction PEter grieved and wept Ambrose upon the 22. chap. of Luke because he erred as a Man I find not what he said I find that he wept I read of his Tears but I read not of his
honor of all the Priests is taken away whilst it is madly arrogated by one to himself Chrysostome upon the first chapter of the Acts of the Apostles and Gregory the Great in the fourth Book of the Epistles from the Register Epistle 34. which is to Constantia Augusta do clearly also say the like 16ly Against the Roman Churches infallibility AFter so many benefits they turned the Priviledges of Dignity into contempt Hierom upon the second c. of Jeremy thus inveheth against the Priests of Rome insomuch as the Priests of the Lord were idle so that the Doctors of the Law were ignorant of him which they ought to have taught to others and the Pastors through negligence became deceivers and the Prophets which disputed among the People did not speak to God but an Idol and Worshipped their own fiction And we might use these words against the Masters of our Order which devour the People of God Hierom concerning the seven Orders of the Church c. 5. as it is cited in the Cannon Law distinct 93. in the chap. of a Deacon which in order is the 23. c. And now by whom in the Churches as in the Romane Empire Covetousness hath increased the Law of the Priest and the Vision of the Prophet hath Perished Every one truly by the Power of an Episcopal name which they maintain to themselves unlawfully without the Church do bring back by force unto their own uses all which is of the Levites neither do they maintain to themselves that which is written but take away the whole from all At that same time in the City of Rome Eusebius in his fifth Book of his Ecclesiastick History chap. 20. they were greatly disturbed with divers novelties by the many Ecclesiastick rules of Tradition Hierom also to Evagrius the Bishop in the 85 Epistle in the second Tome and as it is cited in the Cannon Law in the same distinction abovesaid in the Chapter that is in order the Twenty fourth plainly saith the like 17ly Against Papal Dispensations THat is not able to stand Gratianus upon the Rubrick chap. 8. which is done against the Evangelical or Prophetical Doctrine or Constitution Neither shall any thing stand Pope Marcellinus in his second Epistle although it hath been acted by the Holy Fathers that is constituted against the Evangelical or Prophetical or Apostolical Doctrine It is not in the Power of the Pope Gerson of the Spiritual life of the Soul or of a Councel or of the Church to change the traditions given by the Evangelists and by Paul as certain Persons dote Urbanus the Pope as he is cited in the Cannon Law in the Twenty fifth cause plainly also saith the like 18ly Against Multitude of Ceremonies THis Hierome in his commentaries upon the 23d Chap. of Mat. Peter de Aliacp Cardinal Chamberlain of the Reformation concerning the reformation of the Church and Prelates even to this very day with us both at the little Gospels and to the word of the Cross and to things of this sort do the Superstitious Women practice who have indeed a zeal of God but not according to knowledge straining at a Gnat and swallowing a Camel It were to be taken care of that in Divine Service there were not such a burthensome length but that there should be observed a wished and innocent brevity John Gerson also in the third part of the works of the Spiritual life of the Soul in the second Lesson plainly saith the like 19ly Against an Obligation to a Single life either in Priest's or others ANdrightly hath Paul put that Theodoret up on the fourth chapter of the first Epistle to Timothy forbidding to Marry for he doth not dispraise continency and a single life but accuseth them which by a made Law do compel to follow the same Integrity of the Body is to be wished by you Ambrose in his Book of Exhortation to Virginity as it is cited in the Cannon Law caus 32. Qu. 2. in the c. concerning integrity which is in number the thirteenth The fifth Cannon of the Apostles which I for counsel perswade nor for Empire command for Virginity is alone which may be perswaded but not commanded a thing rather to be wished then to be enjoyned A Bishop or a Priest or Deacon shall not under the pretence of Religion put away his proper Wife and if he reject her let him be Excommunicated but if he so persevere let him be cast out That in his time very many Priests were Married Hierome in his first Tome of Epistles and first Book against Jovinian pag 33. testifieth and that a Bishop is described by the Apostle to be the Husband of one Wife having his Children with all Chastity It is neither proved by reason or Authority that absolutely speaking a Priest can sin by being Married Cardinal Cajetan in opuse Tit. 1. Tract 27 And in the same place a little after he concludeth neither is an order in as much as it is an order nor an order in as much as it is holy an impediment to Matrimony The Priest-hood not to break off the contract of Matrimony whether it be before or after Ordination is secluded by all Laws standing only in those which we have from Christ and his Apostles Clement a Roman the Disciple of Peter the Apostle and as the Papists will have it his Successor in the Roman Bishoprick in his second Book of Apostolical constitutions chap. 2. describing of what sort a Bishop ought to be plainly also saith the like 20ly That the Holy Scriptures are the only Rule both of our Faith and Actions GOd Gave a Law to us Hierom upon the 8. chapter of Isaiah v. 20. and the Testimonies of the Scriptures which if you will not follow you will not have light but darkness will always oppress you As the night extinguisheth not the Stars of Heaven Pope Zepherinus in his first Epistle to the Bishops of Sicilia as it is cited in the Cannon Law Distinct 38. in the chapter Sicut which is in order the Eighth So Worldly iniquity obscureth not the Minds of the Faithful adhering to the Firmament of the Holy Scripture The Gentile saith Chrysostome upon the Acts of the Apostles Homil 33. I would be a Christian but I know not to what to adhere many quarrels are among you I know not what Opinion I may choose Every one saith I say true I know not who I may believe seeing that on all sides they pretend Scriptures I answer them this makes greatly for us For if we ought to say that we believe reasons thou art deservedly troubled But seeing we receive the Scriptures and that they are both simple and true it will be casie for thee to Judge If any one consenteth to these he is a Christian if any one be against them he is far from this Cannon There is not any other left for the Speeches of Men concerning
have said is excepted he which is not Baptized the second to be Hell where every Apostate or Stranger from the Faith of Christ shall undergo Eternal Punishments The third place we are utterly ignorant of nor do we find it in the Holy Scriptures Feign thou Pelagian 4. place out of the Ware-house of thy Opinion Know for certain Augustine in his Book of the Vanity of the World Tomb 9th Chap. 1. that when the Soul is departed from the Body it is either presently placed in Paradice for its good works or certainly is cast headlong into the Pit of Hell for its Sins Choose you now what you will have and dispose of this now in your life-time either Perpetually to rejoyce with the Saints or without end to be Punished with the Wicked Let no Man deceive himself Augustine in his 10th Tomb of time Sermon 202. Augustine also saith the same in Effect in his 7th Tomb and first Book of the Deserts and Remission of Sins Chap. 28. And in his fifth Tomb and Twenty first Book of the City of God Chap. 25. my Brethren there are but two places and a third there is not for any he which deserveth not to Raign with Christ without all douht shall Perish with the Devil 2ly Against the Invocation of Angels and Saints departed and the making of them our Mediators and Intercessors FOr it behoveth not the Church of God to leave off The Councel of Luodicea can 35. and be gone and nominate Angels and make Congregations which are known to be forbidden if any one therefore shall be found observing this Occult Idolatry let him be accursed because he leaveth our Lord Jesus Christ the Son of God Theodoret upon the third Chapter of the Epistle to the Colossâ—â—s and delivereth himself up to Idolatry For whereas they did command to adore Angels he commanded the contrary that both words and deeds might adorn the remembrance of Christ the Lord and saith through the sending forth of the Action of thanksgiving to God and the Father Clement Pope and Martyr in his second Book of Apostolical constitutions c. 32. by him and not by Angels Following also this Law of the Laodicean Councel and willing to be cured of that old Disease read it is to be taken heed least they should pray to Augels and least they should leave Our Lord Jesus Christ It is not lawful to come to Almighty God unless by Christ. And whereas notwithstanding he saith to us Origin in his Bighth Book against Celsâ—â— there is one God the Father of whom are all things he saith to us this word of himself and to all which would ascend to the most High God of Gods and to the most High Lord of Lords but he ascendeth to the most High God which inseparably and indivisibly Worshippeth him by Jesus the Son of God by whose only conduct he cometh to the Father He hath said Cyril in his Eleventh Book upon John c. 7. impelling them to ask with confidence affirming Amen Amen whatsoever you shall obtain by request from the Father you shall ask it in my name and hath added in my name to the end he may shew himself a Mediator for no Man cometh to the Father unless by the Son Athanasius also in his Fourth Oration against the Arians treating upon the words of Paul to the Thessalonians pag. 259. And Augustine in his Eighth Tomb in his Enarration of the â—undred and Eighth Psalm say plainly the like things 3ly Against one Mans works being applyed to another FOr the foolish Virgins Hilary in his Commentary upon Matthew Cannon 27. their Lamps being out cannot go forth to meet him They which were Wise were Prayed that they would lend them Oyle to whom they answered we cannot lend our selves because there is not perhaps that there may be enough for every one So that works and deserts done by others shall help no Man because it is necessary that every one buy Oyle for his own Lamp Leo the Great in his 81 Epistle which is to the Palestine Monks in the first Tomb of the Councels pag 791. And Leo the Pope in his 95 Epistle written to Leo Augustus do plainly also say the like Fourthly Against the Adoration of Angels Martyrs and Saints departed LEt Mary be had in honor Epiphanius in his third Book Haeres 79. and the Father the Son and the Holy Ghost be Adored Mary no Body Adoreth I say not that either Woman or Man neither do the Angels receive such glorification this Mystery is due to God The things which were ill writ in the Heart of the deceiver are blotted out The desire of the Tree is taken from the Eyes it is turned again a fiction to the Lord. Eve returned with Adam that she might Worship God only not that she might be led away by the voice of the Serpent but might remain in the Precept of God thou shalt not Eat of the Tree and it was a Tree not error but by him the Tree was made inobedience of Error Let not any one Eat of the Error which is for St. Maries sake for although the Tree was fair but yet not for Food so Mary is very fair and holy and honorable but not for Adoration These truly do again renew the mixture of Fortune and prepare a Table for the Devil and not for God as it is written and they are fed with the food of impiety and as the holy Scripture saith and the Women do bear fine Flower and their Children gather Wood to make Cakes with Oyle subdued to the Army of Heaven Such Women are repressed by Jeremiah that they may not trouble the World and lest they should say let us honor the Queen of Heaven Cyril of Alexandria in his Third Tomb and Sixth Book against Julian fol. 50 in the Letter A. Taphnas also knew to Punish these the places of these Edifices have known to receive Bodies to Corruption But we say the Holy Martyrs be neither Gods nor have we been wont to Adore them But we Praise them with reat Honors that they have striven valiantly for the truth and have observed the sincerity of Faith so that they despised their lives and their farewel sayings prevailed in the greatest Perils by the Terrors of Death and were of such fortitude as to stir up to themselves Statues of their life I do not say that we may not Worship and Adore the reliques of Martyrs Hierom in his second Tomb in his Epistle against Vigilantiâ—â— for the repair of the Priests p. 119. but also that we may not Worship and Adore the Sun and Moon not Angels not Arch-Angels not Cherubin not Seraphin nor any name which is named both in this World and in the World to come for we may not serve Creatures rather than the Creator which is Blessed in the World The Worship of dead Men is not a Religion for us Augustine in his first Tomb in his Book of
the true Religion chap. 55. if they have lived Godâ—ily they have no such property as to seek such honors but they will worship him by whose illumination their deserts are Praised by us that we be their Fellow-servants therefore they are to be honored for imitations sake not for Religions sake but if they have lived all wheresoever they are they are not so to be honored Augustine also in his first Tomb in his Book of the Manners of the Catholick Church chap. 30. Cyril of Alexandria in his second Book of Treasure in his first chapter against Eunomius Ambros in his first Book of Faith to Gratianus Augustus chap. 7. and many others do say the like Fifthly Against the Adoration of Images IT pleaseth The Councel of Eliber celebrated in the time of Constantine the great Can. 36. Tertullian in his Book of the Crown of a Warrier c. 10. that Pictures ought not to be in the Church nor that any thing should be Painted upon the Walls least the same should be Worshipped and Adored John the less hath said keep you from Idols not now from Idolatry as from a duty but from Idols that is from the very Effigies of them for it is an unworthy thing that there should be an Image of the Living God an Image of an Idol and dead thing there may be It is not to be doubted Lactantius in his second Book of Divine Institutions c. 19. but there is no Religion where there is an Image for if Religion be of Divine things there is nothing Divine unless in Celestial things Images therefore want Religion because that nothing Celestial can be in that thing which is made of the Earth which truly may appear to a Wise-man by the very name for whatsoever is feigned must needs be false neither may that ever receive the name of a true thing which feigneth the truth like a Drone and for imitation but if there be any imitation it is not chiefly a serious thing but is as it were a Play and a Jest Religion is not in Images but in Images is the least of Religion The true one therefore is to be preferred before the false and we must tread under foot Earthly things that we may follow Heavenly Take heed to your selves that you observe the Traditions which you have received Epiphanius Cyprius as he is Cited by Gregory Neocaesariensi in the sixt action of the second Nicen Councel that you do not decline either to the right hand or to the left for the doing of which bear away these things Be you mindful my beloved Children that you do not carry Images into the Church nor set them in the Burial places of the Saints but perpetually carry about you God in your Hearts Moreover do not suffer them in your common house for it is not a Christian right to he held suspended by the Eyes but by the Cogitation of the Mind God forbiddeth an Idol as well to be made as to be worshipped and by how much it goeth before that it may be that which may be worshipped Tertullian in his Book of Idolatry ch 4. by so much it is before that it may not be if it be not lawful to be worshipped For this cause the Divine Law Proclaimeth the very matter to wit of Idolatry to be rooted out you shall not make saith the same an Idol adjoyning neither the likeness of them which are in Heaven and which are in Earth and which are in the Sea and strictly forbiddeth the Servants of God the Arts of this sort throughout the whole world Enoch also had gone before foretelling this that all the Elements and every Sense of the World which are contained in Heaven which are contained in the Sea and which are contained in the Earth should be turned Devils unto Idolatry and that the Spirits of Desert Angels should be Consecrated for God against the Lord. Every thing therefore that a humane worshippeth besides him who is the Maker and Creator of all things is an error their Images are Idols and the Consecration of Images is Idolatry whatsoever a worshipper of Images committeth without doubt it shall be deputed to whatsoever Artificer and of whatsoever Idol Lastly the said Enoch precondemneth in Commination both the makers and worshippers of an Idol I swear to you Sinners Tertullian again in the same place that in the day of the Blood of Perdition there is prepared a Penance for you you which serve stones and which make Golden Silver Wooden and Stony Images and Fictils and serve Phantasmes and Devils and infamous Spirits and every error not according to knowledge shall find no help from them Isaiah truly saith be you witnesses if there be a God besides me And there were not then which do counterfeit and carve out every vain thing which they make at their pleasure which cannot profit them And afterward that whole saying detesteth as well against the makers as the worshippers whose clause it is Know you that the heart of them is Ashes and they erre and not one of them can deliver his own Soul When David also saith the like and such are they become which make them but what do I a Man of a mean Memory shew beyond what I can reckon up or what I can recollect of the Scriptures as though a word of the Holy Ghost may not be sufficient or beyond what may be deliberated whether the Lord will Curse and Condemn them in the first place the makers of them the Worshippers of whom he Curseth and Condemneth Justin Martyr in his Dialogue with Tryphon a Jew pag. 251. Clement of Alexandria in his Oration adhortory to the Gentils pag. 25. of the Latin florentine Edition Tertullian in his Scorpiaco against the Gnosticks chap. 2. And many others also say the like 6ly Against the Adoration of Holy Reliques Hierome in the Epistle to Riparius against Vigilantius in his second Tomb folio 119. and following Vigilantius called by Hierome a Holy Priest in his 1st Tomb in the Epistle to Paulinus follo 106. which also Caesar Baronius confesseth Aâ— Eccl. Tomb 5. in the year of our Lord 406. thus writeth as it is quoted by Hierome himself in the second Tomb in his Epistle against vigilantius fol. 123. I do not say that we may not Worship and Adore the Reliques of Martyrs but also that we may not Worship and Adore the Sun and Moon not Angels not Archangels not Cherubim not Seraphim nor any Name which is Named both in this World and the World to come for we may not serve Creatures rather than the Creator which is Blessed in the World What need is there that thou with so much honor not only dost Honor but also Adore that which is I know not what which bearing about in a little Vessel thou Worshippest * in the same Book also What Dust inclosed in Linnen Adoring doest thou Kiss †And afterwards We seem near to the custome of the Gentils
ex sententia Arnulphi Aurelianensis tum judicatum est ut recitatur in Centuria decima Historiae Magdeburgicae Basileae excusae quid hunc in sublimi solio residentem vestu purpurea auro radiantem quid hunc inquam esse creditis Nimirum si charitate Dei destituitur solâque scientiâ inflatur extollitur Antichristus est in Templo Dei sedens se oftendens tanquam sit Deus Ego coactus ad Rom. Episcopum Provocari Otto Dux Bavariae in Oratione ad Episcopos ut recitatur ab Aventinus libro septimo Annalium Bojorum Paginâ quingentesimâ quin quagesimâ jussuque Gregorij Pontificis Maximi Armis mea tutatus sum Hoc mortuo Romanum Episcopum Antichristum esse praedicastis Egoquè desertâ Primarij Sacerdotis Sectâ ad Imperatorem defeci c. HE abuseth the Caesarion Sword committed to us by the Will of Heaven to the Temporal cares of this World Lodewick the fourth Emperor in a Decree of a Councel of the Bishops and Princes of Italy and Germany by a general consent held at Rome and published at Rome the fourth Calend of May in the year of Christ 1328. Testifyeth thus of the Pope of Rome using it against the Divine precept he gapeth after a Worldly Kingdom as he is a counterfeit Pastor so he is a hidden Antichrist he is a Dog covered with a fine Skin he striveth with a wolfish Cruelty against the stock of Christ he selleth abominations maketh againe of Hell Heaven and Celestial benefits and hath Entered into a Covenant and Society with the Malicious Saracins the Armenian Christians five years together imploring his help Aventine also in his seventh Book of the Annals of Bois reciteth very many saying the like ENse Caesareo nobis à Caeli numine commisso Ludovicus quartus Imperator in Senatus consulto Episcoporum Principum Italia atque Germania consensu facto Romae publicato Romae ad quartum Calendas Maii Anno Christi 1328. de Papa Romano sic testatur abutitur temporalibus hujus Seculi curis contra Divinum praecep tum incubat regno mundano inhiat sicuti Pastor est perso natus ita mysticus est Antichristus canis pellicula tectus in gregem Christi lupina rabie grassatur Vendit scelera In feros superos beneficia caelestia cauponatur cum Saracenis Armenios Christianos quinque annis continentur ejus Opem implorantes infestantibus faedus societatemquè iniit These and the like Sayings of the Fathers being desirous to understand and to that end asking those under whom I was instructed to unfold to me their meaning they so abruptly and sophistically expounded that I became thereby though I durst not shew it very much dissatisfied and had never that Opinion of the Fathers afterward or at least wise of these men as I had before and had I not given more credit to the Roman Church then to either of them I had immediately fell from my then Religion When I had almost ended my Studies the Jesuites set upon me afresh thinking now to have prevailed with me to enter into their Order but I answered them much what in the same manner I did before and having a great desire and full resolution to Travel not so much out of any Devotion which was the only thing I pretended as out of Curiosity I withal told them but it was only a pretence that if I ever did enter into their Order it could not be as yet for I had made a vow to our Lady the Queen of Heaven to go to the Holy Land to visit the holy Sepulcher of her Dear Son our Saviour I had no sooner ended my Studies in Divinity but receiving three hundred Pounds left me some years before by an Uncle deceased and disposing of my moneys for certain Bills of Exchange ordering it to be paid me in other Countries upon sight according to my supposed Occasions taking my Leave at the College I betook my self to my Journey in which going by Rome and making my Address to Cardinal Barbarini he procured me the Popes Letters for my salva Conducta And so departing thence I went for Naples from thence to Manfredonia from thence to Ragusa from thence to Corfue from thence to Zant from thence to Candie from thence to Alexandria from thence to Cairo from thence to Joppa from thence to Ramma from thence to Jerusalem from thence to Bethlehem from thence to Nazereth where seeing a House which they said was the house of our Lady I asked how many houses our Lady had in the world they said she never had but one in the whole Universe and that was it I told them that in Europe we were credibly informed that her House was in Italy at a City called Lauretta to whom People came out of all Parts on Pilgrimage having been formerly brought from Nazereth thither by Angels And asked them whether or no they had lost any House at any time or had ever found one missing among them They answered that then we were credibly informed a false thing that the House of Lauretta was a meer cheat and that they had never lost or missed any This made me to think that the Pope was either notoriously false or meer fallible notorioussy false in causing us to adore a meer Fiction for our Ladies House or meer fallible in taking that to be our Ladies House which indeed was not From thence returning by Ramma and Joppa I came to Cyprus from thence to Rhodes from thence to Smirna from thence to Constantinople so to Caffa from thence returning back to Constantinople and seriously considering of what I had heard and seen in my Travels I greatly admired the Grand Diversity I had observed in Religion And being there with much dissatisfyed I now began to look for the aforesaid Marks of the Roman Church but I soon perceived it to be in vain for I either found she had none at all or none she could claim as Peculiar to her self Catholick I saw she was not understanding the word to be Universal which she would always have us to do for I saw others were more Universal then her self and there cannot be many Universal Churches Besides if she were Universal how could there be so much Dispute as daily there is betwixt her and other Churches for she being Universal there would be no other for her to dispute with 2. As for Antiquity I found it was no more in her than in other Churches and in those points wherein she differed from the Greeks and others she had none at all for Antiquity ought to be from the beginning whereas the points in which she differed from the Greeks and other Churches were never thought of in the primitive times nor long afterward 3. As for the Lineal Succession of the Chair I found that was no mark at all of the true Church for the same was as well in other Churches as that of Rome Besides the Chair of Rome