in his hands at his last supper that selfe same body that was borne of the virgine Mary and suffered the next day after And yet if the valure of the sacrifice of the mâ—sse be finite then doubtlesse that sacrifice can not be the sonne of God for he is of infinite power of infinite glorie of infinite maiestie of infinite valure Yea whosoeuer denieth Christes body bloud subsisting in the person of God by hypostaticall vnion to be of infinite valure hee is become a flat Arrian beleeuing Christ to bee pure man and not God And consequently howsoeuer the papistes thinke or speake of their masse yet in making it a sacrifice they are blasphemous and that must needs followe though it were freelie graunted them that Christes body were present really in the Sacrament I prooue it tenthly because our Iesuite cannot denie but that a reall destruction is necessarily required in euery true reall sacrifice Wherefore since Christ dieth not in the popish masse it cannot be that he is truly sacrificed in the same For as Bellarmine truely saith Abraham did not truely sacrifice his sonne Isaac because he was not really slain Now that this discourse may be made more manifest I will propound the strongest obiecâ—ions for the aduerse part and adde briefe solutions to the same The first obiection S. Paul saith that Christ is a priest for euer after the order of Melchisedech and Melchisedech offered bread and wine as he was Gods priest saith holy Moses To which we must adde that the thing figured is more excellent then the figure that Christ truely offered sacrifice in bread and wine otherwise hee shuld not haue exactly fulfilled y e figure of Melchisedech For al the fathers graunt that he was a true figure of Christ euen as he was a priest The answere I say first that Melchisedech did not sacrifice bread wine but as the Hebrew text saith brought forth bread wine that is sufficient victuals for the refection of Abraham and his souldiers after their returne from the slaughter of Chedor-laomer and the other kings For the whole course of y e scripture telleth vs that bread by Synecdoche signifieth meate So Moses saith that the Egyptians might not eate bread with the Hebrewes that is meate In Esay 7. women say we will eate our owne bread that is our owne meat King Dauid promised Mephibosheth that he should eate bread alwaies at his own table which had been a very small reward of a king if by bread were not signified all kinde of meat King Iehoiachim ate bread at the table of Euil-merodach the king of Babel that is al delicate fare So it is called bread that Iobs friendes ate in his house when it is certaine that they had right sumptuous cheere The like examples are in S. Mathew sundry other places of scripture This I note against the papistes who fondly vse to answere that bread was a slender refection for all Abrahams companie I say secondly that Christes priesthood is after the order of Melchisedech not in any sacrifice of bread and wine which Melchisedech can neuer be prooued to haue offered but in y t as man he was without father wonderfully coÌ„ceiued as God without beginning without ending without mother woonderfully begotten for which cause the prophet demaundeth who shall declare his generation in these points Christes priesthood differeth not from Melchisedech who as S. Paule saith was without father without mother without kinred without beginning of his daies without end of his life likened to the son of God and a priest for euer Yet in the oblation of bread and wine the priesthood of Melchisedech was not perfitly distinguished from the priesthood of Aaron as the scripture witnesseth S. Paul therfore describeth the priesthood of Melchisedech without the mention of bread and wine in such sort as it is perfitly distinguished from the priesthood of Aaron So Eusebius Caesariensis comparing the priesthoode of Christ with the priesthood of Melchisedech doth not say that it consisteth in the sacrifice of bread and wine but in the vnction the diuine similitude the eternitie and want of succession These are his expresse words Tu es sacerdos in aeternum secundum ordinem Melchisedech Hic auteÌ„ Melchisedech in diuinis voluminib sacerdos fuisse Dei summi refertur sed qui non oleo communi perunctus sit neque qui ex successione generis suscepit sacerdotium sicut apud Hebraeos fieri mos erat ideo secundum ordinem ipsius sacerdos futurus dicitur Christus qui non olei liquore sed virtute coelestis spiritus consecretur Thou art a priest for euer after the order of Melchisedech And this Melchisedech is called in the holy scriptures the priest of God most high but one which was not annointed with common oyle neither yet receiued his priesthood by the succession of kinred as the manner was among the Hebrews and therfore Christ is called a priest after his order who is consecrate not with the liquor of oyle but with the vertue of the holy ghost I say thirdly that Melchisedech in his action towards Abraham shewed himself both to be a priest and a king a priest in that he blessed Abraham a king in that he releeued Abraham and his souldiers with bread wine that is with al competent corporall sustenance I say fourthly that if there had bin any force in the oblation of Melchisedech touching Christs priesthoode S. Paul who handled euery least thing exactly in that comparison would neuer haue omitted his sacrifice in bread and wine and yet he passed it ouer as a thing of no importance I say fiftly that Christ offering himselfe vpon the crosse for the sinnes of the world was not a priest after the order of Aaron but properly and truely after the order of Melchisedech I proue the former part First because perfection could not come by the priesthood of the Leuites as the apostle beareth witnes Againe because our Lord Iesus was of the tribe of Iuda of which tribe Moses spake nothing at al touching the priesthood Thirdly because the sacrifice of the crosse was the most perfit sacrifice of all other as which did coÌ„summate them that are sanctified for euer I proue the latter part first because it must be after some order but not after the order of Aaron as is proued ergo after the order of Melchisedech Secondly because the apostle doth in expresse terms cal Christ a priest euen after the order of Melchisedech These are his words And being consummate was made the cause of eternall life to all them that obey him and is called of God an high priest after the order of Melchisedech Lo Saint Paule ioyneth the order of Melchisedech with the sacrifice of the crosse offered for mans redemption as if he had said Christ is therefore called a priest after the order of Melchisedech because he
fruits of a liuely faith which solution is effectually comprised euen in the text it selfe Exod. 1. verse 21. neither could an officious lie committed by humane frailtie make frustrate their liuely faith Moses when he was fortie yeres olde fled from king Pharaoh and was a stranger in the land of Madian Acts 7. verse 23. verse 29. Moses being a faire childe was hidde three moneths in his fathers house Acts 7. verse 20. After three months the mother of Moses because she could hide him no longer from the tyranny of the king made a basket of reedes and laide the child therein and put it among the bulrushes by the riuers brincke where Pharaohs daughter espied him and caused him to be brought vp as her own child Yea by Gods prouidence his owne mother became his nurse Exod. 2. verse 3.7 10. The Egyptians made the Israelites wearie of their liues by sore labor in clay and in bricke and in all maner of bondage which they laide vpon them most cruelly Exod. 1. verse 14. but God whose prouidence is neuer wanting to his children raised vp Moses who in the 40. yeere of his age auenged the cause of his brethren the Israelites and slew the Egyptian that smote an Hebrew Exod. 2. verse 11. Act. 7. ver 23. The children of Israel were 40. yeeres in the wildernesse by the holy and valiant conduction of Moses in which time neither their clothes waxed old vpon their backes neither their shooes vpon their feete such was the omnipotent power and mercifull goodnes of their good God and ours Deut 29. vers 5. They were fed with manna fortie yeres in the wildernesse vntill they came into the land of Canaan Exod. 16. verse 35. The law was giuen 430. yeares after the promise made to Abraham Galat. 3. verse 17. in the age of the worlde 2513. which was 480. yeares before Salomon built the temple 3. King 6. verse 1. It was giuen in mount Sinai which was al on a smoake the Lord came downe vpon it in fire and all the mount trembled exceedingly Thunders and lightnings were vpon the mount and the sound of the trumpet exceeding loud so that all the people in the campe was afraide Exod. 19. ver 16 18. which fearefull signes God shewed in exhibiting his law as well to cause it be had in greater reuerence as also to make his maiestie more feared The law written with the finger of God in tables of stone was giuen the third day of the third month after the comming of Israel out of Egypt so that from the 14. day of the first moneth in which the Israelites eate the passeouer vntill the day in which the law was giuen are reckoned iump 50. daies First 17. of the first moneth then 30. of the second moneth lastly three dayes of the third moneth The law therefore was giuen the 50. daie after the departure of the Israelites out of Egypt August tom 4. libr. 2. quaest supr Exod. cap. 70. pa. 103. Moses died when he was 120. yeres olde neither was his eie dimme nor his naturall force abated Deuteronomie 34. verse 7. Moses was buried in a valley in the land of Moab but no man knoweth of his sepulchre vnto this day Deut 34. ver 6. least the Iewes shoulde thereby haue occasion to commit Idolatry as people most prone thereunto euen as they adored the Serpent which he had made Aug. lib. 1. de mirab S. Script cap. 35. The whole life of Moses is deuided into three quadragenaries For he learned fortie yeares in Egypt in the house of king Pharao He was fourtie yeares in exile in Egypt in the house of a priest of Madian and he was 40. yeares in the desert leader to the Israelites Aug. vbi supra There was not a prophet since in Israel like vnto Moses whom the Lord knewe face to face He did miracles and wonders before Pharao in the land of Egypt and before all his seruauntes Deut. 34. verse 10. The blessed man Moses in his infancie was put in a basket daubed with clay and so exposed to Gods prouidence vpon the water Whereupon he was so called for Mo in the Egyptian tongue signifieth water and Yses signifieth saued So that Moyses in the Egyptian language signifieth saued out of the water Iosephus lib. 2 antiquit cap. 5. The ninth section of Ioseph Ioseph was the sonne of Israel otherwise called Iacob beloued of his father aboue all his brethren his brethren hated him mortally because he cōplained to his father of their naughtie dealing they consulted to slay him and to tell their father that a wicked beast had deuoured him But Ruben being more mercifull then the rest willed them not to shed his bloud but to cast him into a drie pit in the wildernesse thinking by that meanes to redeeme him After by the aduise of Iudah they sold him to the Ismaelites who sold him to Putiphar steward to Pharao king of Egypt Gen. 37. The doubt In the 37. of Genesis verse 28. and in the 39. of Genesis verse 1. It is said that the Ismaelites bought and sold Ioseph but in the 37. of Genesis verse 36. it is said that the Madianites sold him into Egypt I answere that Moses speaketh indifferently of the Madianites and Ismaelites vsing them both for one and the same people Ioseph was blessed of God and all thinges prospered vnder his handes Which when Potiphar saw he made him ruler of his house and put al that he had in his hand Yet by the naughty dealing of Potiphars wife he was cast in prison Gene. 39. verse 2.3.20 Ioseph expounded Pharaoh his dreames for which cause he was deliuered out of prison highly honoured of the king and made the chiefe gouernour of the land of Egypt Gen. 41. ver 25.43 Ioseph was a figure of our Sauiour Christ liuely declared by S. Austen For as Iosephes brethren when they saw him consulted to put him to death euen so the Iewes when they saw Christ tooke counsell him to crucifie Iosephes brethren tooke from him his motly coat and the Iewes took from Christ his corporall coate Ioseph spoiled of his coate went downe into the pit and Christ spoiled of his body descended into hell Ioseph comming out of the pit was bought of the Egyptians and Christ arising from the dead was bought of the Gentiles by faith Ioseph was sold for 30. pence by the counsell of Iudah his brother and Christ was solde for 30. pence by the trecherie of Iudas his Apostle Ioseph saued Egypt from famin and Christ saued the world from sinne If Iosephs brethren had not sold him Egypt had starued euen so if the Iewes had not sold Christ the world had perished Aug Serm. 81. de temp Ioseph was 80. yeres ruler in Egypt Gen. 41. verse 46. Gene. 50. verse 22. He liued a 110. yeares he died in Egypt was there enbalmed and chested Gene. 50. verse 22.26 But he was carried thence and buried with his auncestors Exo. 13. verse 19. The
worship them And in Mathew Thou shalt worship the Lord thy God and him onely thou shalt serue For which cause S. Iohn could not be permitted to adore the Angel but was bidden to worship God For which cause Moses cast the Tables out of his hands brake them in peeces beneath the mountaine burned the calfe in the fire and grounded it vnto pouder For which cause the holy ghost commendeth Ezechias for breaking in peeces the brasen serpent For which cause Marcellina was condemned as an hereticke who worshipped as S. Augustine recordeth the Images of Iesus of Paul of Homere of Pythagoras For which cause S. Epiphanius seeing the image of a saint hanging in the Church tare the same in sunder and aduised the wardens to bury some poore body with the vaile and that no more any such vailes should be hanged vp in the Church Yea the same Epiphanius will not haue the blessed virgine Mary to be adored much lesse her image And if her image must be excluded what image I pray you can be approued for which cause the councill of Elibertine decreed grauely that nothing should be painted on the church walles which is adored of the people For which cause Lactantius pronounced freely that where images are there is no religion Neither will it help the papists to answer after their woonted manner that Lactantius speaketh of such images as are adored for gods For Lactantius maketh the selfe same obiection in the person of the Gentiles and inueyeth against it bitterly as a vaine friuolous and ridiculous thing And because I wil proceed sincerely in this point as in all other matters I thinke it conuenient heere to alleadge his expresse words which are these Non ipsa inquiunt timemus sed eos ad quorum imaginem ficta quorum nominibus consecrata sunt nempe ideo timetis quod eos in caelo esse arbitramini neque enim si dij sunt aliter fieri potest curigitur oculos in caelum non tollitis â—â—ur ad parietes ligna lapides potissimum quam illò spectatis vbi eos esse creditis We feare not say they the pictures or pourtraies but them after whose images they be made to whose names they are consecrated Doubtlesse ye therefore feare them because ye thinke they are in heauen For if they be gods it cannot otherwise come to passe Why therfore do ye not lift vp your eyes to heauen why doe ye rather looke vpon the walles vpon stockes and stonâ—s then thither where ye think they are In which words I note first that the Gentiles did not adore the images but the persons represented by the same for of fearing and adoring Lactan. speaketh indifferently throughout the whole chapter yet are they sharply reproued for their fact I note secondly that we must not adhere and fix our minds vpon stocks stones and the images of saints but lift vp our hearts to heauen where the saints now are Worthily therefore doe we condemne the Papists who do not only make images but also adore the same and that with the selfe same worship which is due and proper to God alone for so much auoucheth their owne deare doctor and canonized saint Aquinas of the image of our Sauiour Christ. For which respect Gregorie surnamed the Great who himself was a bishop of Rome sharply reproued the adoration worship of images albeit he admitted wel liked y e ciuil vse therof The second Booke of Christs birth baptisme preaching passion resurrection and ascension into Heauen with other things coincident CHAP. I. Of Christs birth ABout the time that Elias the Cabbalist foretolde in the age of the worlde 3969. the eight calends of Ianuary in the third yeere of the 194. Olympiade the 32. yeere of king Herode and the 42. yere of Augustus Cesar was our Lorde and Sauiour Christ Iesus borne into this world For albeit the 4000. yeres were not complete fully ended yet was his prediction true as some report it because he added that God would shorten the time for his elect Our Lord and Sauiour was conceiued by the holighost taking flesh blood bone of the blessed virgin Mary made like vnto vs in all things sinne onely excepted true man and true God hauing two perfect natures subsisting in one diuine person by reason of which hypostaticall vnion his holie mother was truely called deipara and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well the mother of God as of man Christ assuming the perfect nature of man lost no part of his nature diuine and consequently he must haue two willes diuine and humane of God and of man Christ assuming the perfect nature of man must needs haue euery thing pertaining to the perfection thereof among which the sensitiue appetite is one which wee call sensualitie yet in Christ Iesus there was no motion of sensualitie which was not ordered by reason and wholy obedient to the same For the sensitiue appetite to be moued according to the course of it owne nature was nothing repugnant to the diuine and reasonable humane wil of Christ. The blessed virgin being 14 yeres of age conceiued Christ her son by the power of the holie ghost the 25. day of March He was before all worlds and by him al things were made yet was he incarnat in the end of the world borne after a new and miraculous maner of the virgin Marie who was Saint Iosephs lawfull wife Christ the sonne of the euerliuing God tooke vpon him the forme of a seruant was poorely borne in a stall and made him selfe of no reputation and all this he did for the loue of man to teach man humilitie and to abase himselfe as Christ his Lorde and master gaue him ensample In those dayes Cyrenius being gouernour of Syria Augustus Cesar sent out an edict to taxe all that were subiect to the Roman empire Then Ioseph being of the house and linage of Dauid went vp from Galile to be taxed in Bethlehem with Mary his wife being then big with childe where she brought forth Christ and wrapping him in swadling clothes laide him in a cratch bicause there was no roome for them in the Inne So soone as Christ was borne the angels of God nothing regarding the pride of mightie men declared to the poore shepheards the godhead and office of the childe lying in the cribbe how that he was borne to be the sauiour of the world After the departure of the angels the shepheards went to Bethlehem where they found Marie Ioseph and the sweete babe lying in the cribbe at their returne they published abroad that which was tolde them of that childe CHAP. II. Of the infancie of our Sauiour Christ. WHen Christ Iesus was but eight dayes olde he was circumcised euen then beginning to spend his blood for the loue of man for albeit he was the head of the church yet was he subiect to the law to
power that otherwise it is of no force at all For this cause the vowes that children made were of no force in the law of Moses so long as they were vnder the gouernment of their parents In like case were the vows of wiues of seruants without the consent of their husbands and masters yea all vowes of monks other religious persons so called which are made without consent of their abbots generals are for this cause voide of no force at all so write Aquinas Caietanus Couarruuias Nauarrus Syluester Fumus Antoninus and the rest And yet is it euident that Chastitie is not in the power of man for so Christ himself hath taught vs. And it is a friuolous euasion to say that by prayer it may be obtained For who knoweth that God will grant his prayer for single life to whom hath God so promised Certes the holy Apostle praied instantly three times that the pricke of the flesh might be taken from him and yet could not attaine the same Neuerthelesse euerie idle Monke Frier and Nunne when they haue presumptuously entangled themselues in the snare and that without Gods appointment nay contrary to his commaundement will enforce God to yeeld to their desire In this their impious doctrine our papistes doubtlesse become flat Pelagians and either for their pride will not or for their iust blindnesse cannot see it For Iulianus the Pelagian taught the selfe same doctrine and for that was christianly confuted by S. Augustine These are S. Austens expresse wordes Dicis enim quod dominum continentiae gloriam libertate electionis honorauerit dicens qui potest capere capiat tanquam hoc capiatur non dei munere sed arbitrij libertate taces quod supra dixerit non omnes capiunt verbum hoc sed quibus datum est Vide quae taceas quae dicas Puto quod te pungat conscientia sed vincit rectum timorem cum ingerit peruersum pudorem quoquo modo iam defendenda praecipitata sententia For thou saiest that our Lord hath honoured the glorie of continencie with the freedome of election saying He that can take let him take as if this were taken not by Gods gift but by y e free will of man thou concealest that which Christ said before al men doe not receiue this word but they to whom it is giuen Consider well what thou concealest and what thou saiest I verily thinke that thine own conscience pricketh thee but when a rash sentence must be defended it bringeth in peruerse shame which ouercommeth godly feare Thus saith S. Austen Out of these wordes I gather first that Iulianus held this opinion that euery one might liue a chaste single life at his pleasure I gather secondly that for this end hee wrested the holy scripture I gather thirdly that Iulians owne conscience condemned him for this his foolishe opinion as S. Austen thought and so gentle reader thou seest euidently that late poperie is become flat Pelagianisme But our papists in great furie exclaime bitterly against vs say y t God denieth vs nothing that is necessary for our saluation which I willingly admit telling them withall that we may attaine eternall saluation aswell by marriage as by single life And heereunto I adde that matrimonie is ordained for the saluation of al such as cannot liue a continent single life and therfore saith the Apostle if they cannot absteine let them marry for it is better to marry then to burne Againe albeit God should graunt their requestes for a time yet would it not follow that they shuld so continue to the end of their liues For as S. Paul aduiseth hee that seemeth to stand ought to take good heed least he fall I say ninthly that vowes which are not voluntary and free from all coaction are not only wicked but of no force at all So write the best popish doctors Aquinas Lombardus Antoninus Nauarrus Syluester Angelus Fumus and the rest And who knoweth not that Romish priestes moonkes and others of that irreligious crew doe yeeld to the perpetuall vow of single life by coaction and reluctante conscientia it is manifest doubtlesse in all such as want the supernaturall gift For since they can neither freely be admitted to the ecclesiasticall ministerie nor yet professed in the monasterie and so enioy the expected commodities thereof at length they condescend by popish restraint to admit the vowe of single life For howsoeuer God shal bestowe his gift of continent single life it is decreed before hand that the yonger brothers of the house of Farnesus Columna Vrsinus and such like shalbe cardinals bound to single life So is it commonly intended by gentle men otherwise vertuous and of good worship that their yonger sonnes shalbe the parsons of such and such fat liuings wherof themselues are the patrones although they be as vnfit for the popish annexed vow as euer was Sardanapalus that effeminate wanton I say tenthly that al vowes are wicked and vnlawful which are either of things indifferēt or of vnlawful things or against any commandement So write Antoninus Fumus Vignerius and other approoued papistes All which neuerthelesse are truly verified of the popish vowes of single life For first virginitie is a thing meere indifferent and no vertue till it be rightly laboured by the workman as I haue prooued out of S. Gregorie Nazianzene Secondly the vowe of virginitie or single life in such as want the gift is against Gods holy commandement expressed not onely in S. Paul but also in his holy gospel For when Christ saith he y t can take let him take he saith also consequently virtually he y t cannot take let him not take as if he had said whosoeuer can with a good conscience absteine from wedlocke let him so doe but he that cannot let him marry a wife because that is expedient for his saluation S Paul doth so interpret Christ in other wordes equiualent I say vnto the vnmarried and vnto the widowes it is good for them if they abide euen as I doe but if they cannot abstein let them marry for it is better to marry then to burn Thirdly virginitie vowed as a worke of supererogation of merite and perfection is a wicked and superstitious thing and yet is this the popishe maner of vowing the same for thus writeth Viguerius their learned professor of diuinitie and Dominican frier Dicitur melius bonum quia est supererogationis quia iuducit ad perfectionē vt castitas paupertas obedientia It is called the better good for that it is a worke of supererogation and because it bringeth vs to perfection as chastitie pouertie and obedience Now that none of our workes be perfect or rightly termed workes of supererogation I haue prooued copiously in the fift conclusion of the second chapter of my Motiues I therfore conclude that perpetuall vowes of single life in the Romish Church are vaine
that whosoeuer will worship God truely must worship him neither in the mountaines neither in Hierusalem but in spirite and veritie I say thirdly y t as going on pilgrimage is commendable in some and tolerable in other some so is it necessary to saluation in none and very vnfit for many Which thing their own S. Bernard can tel them whose iudgment I am well assured no papist will refuse I say fourthly that popishe pilgrimage was not knowne in Christes church for the space of manie hundreth yeares after Christes sacred incarnation Neither shall the papistes euer be able to cite anie authenticall writer for the contrary The fift obiection S. Ambrose telleth great miracles done by the bodies of S. Geruasius and Protasius while they were touched lying on the coffin S Austen reciteth like miracles which were wrought by the reliques of S. Steuen S. Chrysostome Eusebius Palladius and diuers others make mention of the like miracles Yea the holy scripture it selfe telleth vs that myracles were done euen by touching the reliques of Elizaeus Why therefore may not the people this day resorte to suche places where such wonderfull miracles haue been done for to get helpe either of corporall diseases or spirituall is the cause of their going thither And for corporall helpes your selues this day go to S. Anne of Buxton and to other like places The answere I say first that the scripture telleth vs of the death of Saint Steuen of S. Ioseph of Moses and others as also of their funerals but not one word of inuocatioÌ„ or adoration done vnto their reliques I say secondly that y e fathers which tel vs of the miracles done by the reliques of saintes doe neither will vs to inuocate nor to adore them I say thirdly that miracles as S. Austen and S. Gregory doe truely write are for infidels and not for the faithfull For which respect they were frequent in the primitiue Church as rare as a white crowe or black swanne in latter daies I say fourthly that God wrought miracles by the reliques of his chosen seruantes aswel to prooue his owne diuine soueraigntie as their true faith in him But not that we should adore dumbe bones and dead ashes or seeke to merite by such pilgrimage I say fiftly that God confirmed the authoritie of Elizaeus by the myracle wrought at the contact of his dead bones that at the sight thereof the people might embrace his doctrine which they contemned in his life time or at least be thereby confounded to their greater condemnation And the same I say of other miracles done by other reliques I say sixtly y t if the good king Ezechias was highly coÌ„mended in the holy scripture because he pulled downe the brasen serpent set vp by Gods appointment so soone as the people committed idolatry by adoring the same worthily are those christian princes commended who prohibite their people from gadding on pilgrimage in popish idolatricall maner albeit y e originall therof was tolerable and a long time free from popish godles superstition I say seuenthly that waters haue natural curatiue qualities in sundrie places as haue also certain herbs stones and metals Which effects some ascribe to the water of Burton though my selfe haue long doubted thereof How soeuer that be to go thither for merite or in way of such satisfaction for our sinnes is flat idolatrie The sixt obiection S. Iustine who liued shortly after the apostles telleth of great honour done vnto reliques as that the bodies of martyrs defended men from the diuels cured many incurable diseases The answere I say first that Iustinus liued more then one hundreth and fiftie yeares after Christ and speaketh nothing at all of adoration Only this he saith that great myracles haue been done at the Sepulchres of martyrs which no learned man can or will denie I say secondly that the questions from whence your obiection came are counterfait and not S. Iustins indeed I prooue it because in the 82. and in the 86. questions I finde mention made of Origen who was borne long after the death of S. Iustinus So likewise in the 127. question mention is made of the Manichees who yet followed long after S. Iustines death CHAP. IX Of Christian righteousnesse or iustification THe Papistes doe not onely dishonour God while they seek to establish their owne righteousnesse but withall they slander good and true christians auouching them to be contemners of good workes but how blasphemous they be on the one side and howe malitious on the other shall sufficiently appeare by these briefe conclusions The first conclusion Man albeit hee was so created as hee might sinne and die which thing the euent it selfe declared yet was he so adorned and beautified with supernaturall giftes and graces aswel external as internal that he might haue liued eternally and haue eschewed all sinne world without end This conclusion I thus proue That man might haue liued euer if he had not sinned is euident by Gods owne wordes when he saith Thou shalt eate freely of euery tree of the garden but of the tree of knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt die the death And againe in another place after that he had pronounced the earth cursed for Adams sinne he vttered these words For out of it wast thou taken because thou art dust and to dust shalt thou returne By which wordes it appeareth that if hee had not transgressed he should not haue died S. Austen confirmeth the same in these wordes Quapropter fatendum est primos homines ita fuisse institutos vt si non peccassent nullum mortis experirentur genus Wherefore wee must confesse that our first parentes were so created that vnlesse they had sinned they shoulde haue felt no kinde of death neither of soule nor of body Death saith S. Bernard shoulde neuer haue followed if sinne had not gone before S. Chrysostome gathereth this conclusion out of the expresse text of Genesis These are his wordes Factus enim est mortalis propter praeuaricationem vt ex hoc mandato his quae sequuta sunt claret Sequitur itaque ante praeuaricationem immortales erant alioqui post cibum non hoc supâ—licij loco imposuisset For he became mortall by reason of transgression as is euident by this commandement and that which followeth after Therefore they were immortal before the transgression otherwise after the eating thereof this punishment should not haue been imposed vpon them He confirmeth the same in another place where he writeth thus Cum Adam peccasset corpus illius confestim mortale ac passibile factum est plurimosque recepit naturales defectus So soone as Adam had sinned his bodie forthwith became mortall and passible and receiued many natural defects That Adam might haue liued without al kind of sin is likewise manifest by y e scripture which saith that God made man
cannot erre neither all generally nor one finally 207 Emperours of Rome 86 Errour may be in the church 206 Errours how they come 342 The Eucharist giuen to infants 186 The Eucharist expounded by Chrysostome 461 The Eucharist is not Christs body 467 The Eucharist vnder one kindâ— 402 The Eucharist broken 484 Eutiches and his heresie 181 F Abrahams Faith did iustifie him 383 Sole Faith iustifieth 370 Faith can not be without good woorkes 399 The first Faith broken how vnderstoode 241 A true Fast 72 Fasting and choice of meates 60 The Fathers doe erre very often 342 Festiuall dayes 116 Fidelitie allegeance condemned by the pope 528 Free-will how it remaineth 358 G Grace that iustifieth is not inherent 370 The Grace of the Manicheâ—s 176 Saint Paul iustified by Grace yet a sinner stil 374 Grace infused may stand with sinne 350 The virgin Mary abounded with Grace yet not freâ— from sinne 28â— The Greekes and their supputation 8â— Gryphus at strife with his vncle 123 The Gouernement of the Iewes 135 H The Heresie of Arrius 178 Of Nestorius 180 Of Macedonius 181 Of Eutiches ibidem Of Mahomet 182 The Historie of Nectarius 509 Of Spiridion 64 Hierusalem besieged 153 Destroyed 25 Holy dayes and Sabbaths 116 I Iesuites are humble 144 Dissemblers 145 Images 139 Indulgences 270 Inuocation of Saints 319 Ioseph and his acts 57 Iosue 58 Of the Israelites but seuentie persons went into Egypt 53 Israelites 400. yeeres in Egypt 54 Iustice inherent 383 Iustice of the regenerate vnperfit 351 Iustification by faith 370 Iustification formall in Christ ibid. Iustification by workes 383 and 384 Iulianus Apostata 175 K Kings of the Assyrians 74 Of Egypt 128 Of the Iewes 135 Of Israel 20 24 Of Iuda 24 Of Macedonia 116 Of the Medes 76 Of the Persians 94 Of the Romanes 83 Of Syria 123 Kings are supreame gouernors in causes ecclesiasticall 34 and 426 Kings that afflicted the Iewes 147 Kissing the altar 483 The pax 482 The patine 483 The Popes feete 487 L The Law impossible after Adam 350 c. The Law fulfilled by faith 370 Euery transgression of the Law a mortal sin 381 What time the Law was giuen 56 The Lie in the midwiues 55 The Librarie of king Ptolomie 132 M Macedonius â—81 The Maniches 176 Marriage of Priests prohibited onely by mans lawe 216 Gratian alloweth priests marriage 231 The Nicene councell alloweth priests marriage 233 The Masse how it is called a sacrifice 428 The canon of the popish Masse 480 Masse in one kinde contrary to Christs institution and antiquitie 402 Popish Masse iniurious to Christs passion 417 Popish Masse is not a propitiatorie sacrifice 432.433 c. Popish Masse a clowted beggars cloake 476 Priuate Masse is diabolical 414 c. Masse ought to be saide in the vulgar tongue 476 Melchisedech what he offered 422 c. No Merit in mans worke 372 c. The Merit which the fathers ascribe to good workes 394 c. The Meritorious cause of iustification 345 The popish Miter 486 A Monarchie contained not all power in it 129 The Monarchie of the Assyrians 74 Of the Greekes 121 Of the Persians 92 Of the Romanes 149 Moses and his actes 55 N The seuerall Names of the ten tribes 43 Nectarius abolished confession 510 Nestorius 180 Nero and his wicked actes 150 Noah his floud 27 Nouatus the cause and beginning of popish confession 512 Nunnes may lawfully marry euen after vowes 235 O Olympias 116 The Olympiads 81 The Originall of confession 509 c. Of kissing the Popes feete 487 Of pardons 270 Of pilgrimage 341 c. Of popish masse 480 Of changing Popes names 486 The Originall of praying for the dead 296 Of praying to Saints 311 Of praying on beades 487 Of popish primacie 187 Of purgatorie 296 Of single life 224 Of transubstantiation 436 P Pardons 270 Pax vsed in poperie 481 Phocas author of primacie 188 Pilgrimage 341 c. Popes and their wicked dealing 529 Of kissing the Popes feete 487 Changing the Popes name 486 Praying to Saints 311 For the dead 296 In the vulgar tongue 476 Vpon beads 487 Primaâ—â—â— 187 Priuate masse 414 Purgatorie 296 Ptolomaeus his librarie 232 R Reliques of Saints not to be adored 349 Remus how slaine 82 The Romish church hath erred 203 c. The church of Rome holdeth many things whereof it can yeelde no reason 186 The church of Rome vseth to wrest the scripture ib. Rome how it had the name 82 Rome when builded ibidem S The alteration of the Sabbath 108 c. The Sacrifice of the masse 428 The Saracens 182 A Scribe what it signifieth 133 The Scripture must try euery trueth 342 The Sects of Romish religion and when they began 530 The Septuagints and their celles 131 Succession of kings See Kings Succession in the Romish church 194 c. Supremacie of the Romish church 187 T The Temple when it was built 2â— Transubstantiation when it began 436 The destruction of Troy 81 All Trueth to be tried by the scripture 342 V No sinne Veniall of it owne nature 381 Vestments and their colour 490 The Virgin Mary a sinner 287 Virgins may marry after their vowes 235 The Visible church clogged with superstitions See Church Vowes cannot dissolue lawful marriage 253 c. Vowes vnlawfull 265 W The Wearing of a Cardinalles hat 488 The seuentie Weekes in Daniel are declared 101 The scripture must Witnes trueth 342 A Woman pope of Rome 191 A Woman clad in mans apparell 74 Good Workes cannot iustifie before God 383 c Good Workes do not merit 392 Widowes damned for breaking their first faith 241 FINIS Among other faults escaped in the Printing these especially are thus to be corrected Pag. 2. for Cabatist reade Cabalist Pag. 13. for 432 443 Pag. 19 for 428 443 Ibidem for 4082 4097 Pag 21. The first two lines as part of the sentence afore-going Pag. 37. for Achab Achaz Ibidem for eight seuenth Pag. 74. for hadle handle Pa. 75. for Tantanes Tautanes Ibid. for Tantens Tantens Pag. 1â—â— deest made with other literall faultes which the ingenious Reader may easily espie and amend Act. 9.1 2. Act 9.4 1 Cor. 15.9 1. Cor. 2.8 1. Tim. 1.13 Gal. â— 10 Genes 2. vers The state of 〈◊〉 in his creation The vertue of the tree of life â—ugust de ciuit 〈◊〉 3 cap. 20. â—enes 2.16 â—enes 3.19 â—enes 1. â—9 â—enes 9.3 Aug. de ciuit libr. 22. cap. 30. The difficultie consisteth not in the ages but in the supputatâ—â—on of the yeareâ— Exceeding greâ—â— varietie of opinâ—â—ons 〈◊〉 first age second age August quaest sup Gen. q. 25. Mal. 1. verse 2 3. â— Par 4. v 1. Actes 7. verse â— The third age â—ee the Fift Sectiâ—n of the eight â—hapter where â—his is handled more at large This point must be well noted See Athanasius in synopsi Anno mundâ— 3088 4. Reg. 25. Ier. 52. Iosephus his â—â—â—putation 〈◊〉 be allowed 〈◊〉 from the 〈◊〉 to the 〈◊〉 be 〈◊〉 443. yeares 〈◊〉