Malachie who saieth Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the LORD a corrupt thing This grounde being first laide that the principall purpose where â—…t the Prophet aimeth is not vnknowne it is the more eâ—…sie to step toâ—… to the wordes The Prophet bringes in the Lord saying Call vpon mee in the dry of thy trouble c This presupponeth that wee shall bee exercised with manifolde troubles as our maister CHRIST IESUS was crowned with thornes before hee was crowned with glorie yea and that wee shall bee so dashed with the vehement tempest of troubles that except wee bee well taught in the Schoole of GOD wee shall not know what hand to turne vs vnto as the ship-man did who sailed with Jonas euery man prayed to his owne GOD onely Ionas who was taught in the right Schoole directed his prayers to the liuing GOD who made the Heauen the Earth and was heard when he prayed out of the Whales bellie Nowe seeing that GOD inuiteth vs to bee his Disciples and hee will teach vs to whom and in what maner wee should pray in time of our troubles let vs lend our eare to our great School-maister not be ashamed to opeÌ„ our eâ—…re and to bind vp our mouth with silence when the LORD speaketh and count all the speeches of Fathers that repugne vnto this great Oracle of GOD to be like vnto eares of corne withered thinne and blasted with the East wind wherein there is no nourishing food In the second part of this Treatise it is to bee proued that Prayer is a spirituall sacrifice onely to bee offered to GOD and to none other neither in Heauen nor in earth for three principall reasons First in Scripture wee are taught to pray to him onely in whom wee trust and consequently to pray onelie to GOD. The Apostle Paul saith But howe shall they call on him in whom they haue not belâ—…eued Yea and the Prophet Ieremie saith Cursed bee hee that trusteth in man and maketh flesh his ariâ—…e and with-dr weth his heart from the LORD GOD is the just proprietare and owner of our soules for hee hath bought and purchased them with his owne blood and the LORD wil part stakes with no man neither can hee admit a corriual in points of his honour as the naturall mother coulde not abide to see her sonne diuided because hee appertained totally and wholly vnto her selfe so can not GOD abide that his glory be giuen vnto another or yet that any part of that thing that is once dedicated to GOD should bee conuerted to another use In holy Scripture wee reade of three moste abominable Altars to wit of the Aâ—…tar of Damascus and the Altar of Bethel and the Altar at Athens to the vnknowne GOD. The Altar of Damascus was abominable because it was builded to the worship of a false god The Altar of Bethel was abominable because on it the true GOD was worshipped in a forbidden maner And the Altar of Athens to the vnknowne GOD was abominable because they neither knew whom they worshipped nor yet the right maner of his worshipping Therefore in the matter of the worshipping of GOD let vs set our compasse right lest a little aberration procure a great ship-wracke and in the matter of Prayer let vs call vpon him onely in whome wee trust as wee are taught by the holy Apostle And let vs offer spirituall sacrifices acceptable to GOD through IESUS CHRIST The seconde argument whereby I proue that our prayers should bee made onely to GOD is this Wee should pray only to him who is Omnipotent and can support vs in al our distresses ergo wee ought to pray onely to GOD. The antecedent of this argument is euident by the latter part of that short prayer indited by CHRIST to his Disciples For thine is the Kingdome and the Power and the Glory for euer In that short forme of perfect prayer the first words leadeth vs to a consideration of the loue of GOD toward vs who is content to be our Father in IESUS CHRIST In the last wordes his power is described to bee infinite such as becommeth him who is King of Heauen and Earth who like as hee hath made all thinges so likewise hath hee an absolute Souereignitie ouer all thinges both in Heauen and in Earth Now that Omnipotencie is an attribute onely belonging to the diuine nature the very Gentiles could not denie it who attributed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onlie to God And it is certaine that all the Angels of Heauen could not haue supported the disasterous estate of man after his fall if God himselfe had not put hande to worke who onely knew the way howe his justice and mercy coulde kisse one another in the person of the Mediator Therefore seeing God onely is Omnipotent and none but hee what fooles are wee to put our trust vnder the shadow of the bramble as the Sichemites did and not to dwell in the secrete of the moste High and abide in the shadow of the Almightie I doe no wrong to the Angels in Heauen when I compare them to brambles in comparison of the eternall God their power is finite and bounded thâ—…ir prouident care ouer vs hath a beginning namely the time of their employment whereinto GOD appointed them to attend vpon vs but the power of GOD is infinite in his prouident care he appointed a kingdome for vs before the foundation of the worlde was laide Let vs therefore trust vnder this shadow of the Almighty and call vpon him in whom we trust Thirdly it may bee proued that wee should pray to GOD onely and to none other because their is neither commandemeÌ„t nor example nor promise to be heard in Scripture except that prayers bee made to the Creator onely and not vnto the creatures of GOD. And in this argument I find that some learned Papists giue ouer reasoning in the contrary and they render reasons wherefore there is no example in the old or new Testament of Inuocation of Saints namely this that in the old Testament the-Patriarchs and Prophets who departed this life went not presently to Heauen and had not the fruition of the presence of GOD incontinent but they went to Limbus patrum where their soules remained vntill CHRIST died and arose againe from death and then hee carried their soules to Heauen And this is the cause say they wherefore there is no example found in the old Testament of Inuocation of Saintes Likewise they say concerning the new Testament that if the Apostles had set downe any precept concerning Inuocation of Saintes it woulde haue seemed vnto the people that they were desirous that this honour should bee done vnto themselues after their death These are the foolish conjectures of Eccius Neuertheles the places that Papists cite out of Scripture to proue inuocation of Saints declare with what
of the Gospell clearely shineth and pointeth out vnto vs the way of ancient veritie the Lord will not spare them who haue hypocritically professed his veritie but in their heart they loue the deceit of errour and lies as the people in IEREMIAS dayes did This is the condemnation saith theEuangelist IOHN that light is come into the worlde and men loued darkenesse rather then light Iohn 3. ver 19. Antiquitie of custome which we haue before described lacketh many things that areto bee found in antiquitie of veritie For it is not authorized by any Apostolicke coÌ„mandement wherupon 3. things do follow First there is no necessitie vrging vs to keep things that are not coÌ„manded by Apostolick precept in matters coÌ„cerning religioÌ„ Secondly where there is no necessity of doing there is no feare or terror of coÌ„science in leauing the same vndone Thirdly where it is gone out of custome or vse there is no necessity to reduce it again as the feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostlesown time the 3. dippings in Baptisme after the Apostles time Of these ancient customes we may boldly say foure things 1. That the Apostles gaue no commandement to obserue them 2. that there is no necessitie to keepe obserue these customes 3. there was no just cause of feare to the conscience where these customes were pretermitted or neglected 4. experience declareth that since vse and custome which brought in these exercises hath also obliterat and worne them away the Church in our time hath taken no regard of renewing these ancient customes againe Now anent the examples which I haue alreadie brought foorth there are many who will make no contradiction but as touching other ancient customes obserued of old in the Church without any written commandement if those bee touched and the like be saide of them also more sturre and greater adoe will be made Yet if I proue by ancient writers that the observation of Pasche day and the obseruation of Lent were rites introduced in the Church without warrand of any Apostolicke commandement it will followe that there is neither necessitie in keeping nor leauing these things vnkeeped wherefore consider what SOCRATES saith in his ecclesiastical history lib. 5. cap. 22. Nusquam igitur Apostolus nec ipsa Evangelia jugum ser vitutis illis imponunt qui ad praedicationem accedunt sed Paschatis festum alios dies festos ipsi homines suis quique locis propter remissionem laborum memoriam salutiferae passionis sicuti voluerunt ex consuetudine quadam celebrârunt neque Servator hoc aut Apostoli nobis lege aliqua observandum esse mandârunt Neque poenam nobis aut supplicium Evangelia vel Apostoli sicut Iudaeis Lex Mosi comminantur sed historico tantùm modo ad reprehensionem Iudaeorum quòd homicidium diebus festis exercuerint quòd Christus tempore Azymorum passus sit conscriptum est in Evangeliis That is Therfore no where doth the Apostle or the Euangell lay vpon them the yoke of bondage who come to the preached worde but the feast of Pasche day other festiuall dayes men euery one in their owne places for intermission of labour for the remembrance of the salutiferous passion they kept as liked themselues best these said feastes by a certaine custome Neither did our Sauiour or his Apostles by any law command vs to doe this thing neither did the Apostles or Gospel threaten a punishment against vs to wit if we leaue these things vndone according as the Lawe of MOSES doth against the Iewes but the historie onely for reprehension of the Iewes in the Gospell setteth downe in write that the Iewes vpon festiuall dayes practised murther and that Christ suffered in the dayes of vnleauened bread Here all that I haue spoken is clearely declared concerning the obseruation of the feast of Pasche day 1. no precept or commandement proceeding from Christ his Apostles to keepe it 2. no threatning pronounced against theÌ„ who kept it not 3. that it was brought in into the Church by custome but not by coÌ„mandement 4. that when men endeuoure to authorize by coÌ„mandements such ancient customes then they bring a yoke bondage vpon the consciences of men The like more also is written in that same chapter by SOCRATES concerning the obseruation of Lent before the feast of Pasche day that it was obserued with such diuersitie of customes both in number of dayes and also in diuersitie of meates from which men abstained in Lent as easily declared that the Apostles interponed no commandement in such matters but left such customes free indifferent to the discretion of Christians In the head of antiquitie of customes because I like not to be contentious in my judgement two extremities would be eschewed I. that we should not equall ancient customes to ancient commandements for the causes aboue-written which caueat SOZOMEN an ecclesiasticall writer not obseruing did affirme all these who are not thrise dipped in water to haue departed this life without the sacrament of Baptisme Sozom lib. 6 cap. 26. In which opinion he equalled an ancient custome to an olde commandement And yet this same SOZOMEN who is so precise in obseruation of an ancient custome of 3. dippings in Baptisme is not so precise in another ancient custome of abstaining from eating of flesh in Lent but commendeth SPIRIDION who gaue vnto a wearie stranger in time of Lent swines flesh to eate eated himself of it also affirming that to the cleane al things were cleane Sozom. lib. 1. cap. 1 1. Tit. cap. 1. ver 15. Thus we seee howe SOZOMEN confuteth himselfe at sometimes remembring that ancient customes are not equall to ancient commandements as abstinence from flesh in Lent and in other things forgetting himselfe making the ancient custome of thrise dipping in Baptisme absolutly necessarie 2. anciâ—…nt customes not directly repugnant to the worde if they be kept free of commandement necessitie and feare as is aboue specified should not be so hatefully impugned as ancient errours are impugned but if abuses fall into them these abuses should be timously reprehended as the Apostle PAVL reprooueth the abuses of the feastes ofloue in the Church of Corinth 1. Cor. 11. But aboue all things beware that we rent not for matters of no great moment the vnitie of the Church of God as VICTOR Bishop of Rome was purposed to haue done if he had not bene timously stayed by the prudent aduise of IRENEVS Bishop of Lions Socrat. lib. 5. cap. 22. Now to conclude this short treatise of antiquitie of custome if a wise man would send a tongue to it to speake for it selfe it would be so far from matching and equalling itselfe with the ancient commandements that it would speake modestly and humbly to them as ELIZABETH the mother of IOHN Baptist spake to the blessed virgine the mother of our Lord. Andwhence commeth this to me saith she that the mother of my Lord should come vnto
authoritie to forbid to eate meates that are created by God to the vse of men they vsurpe authoritie ouer the conscience of men binding where God hath loosed loosing where God hath bound and mixing heauen and earth through other as if men on earth should haue such absolute soueraignitie ouer the conscience euen as the God ofheauen hath This is called an apostasie from the faith not because all defection is finished in this but because all defection is grounded in this one point to set a mortal man in the chaire of God to attribut vnto him such absolut souerainitie ouer ourcoÌ„science as God had ouer the conscience of ADAM Gen. 3. as miserable experience hath clearely manifested in the Popedom Doth not the Apostle PAVL craue that the seruice that we offer to God should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a reasonable seruice Rom. 12. ver 1 But when we are led away either with the conceits of our owne hearts or yet when we cast off the yocke of God and stoupe downe the necke of our conscience vnder the lawes of mortall men in matters of religion what equitie of reason is kept in such doing to match and equall our selues or others to God Moreouer the A post PAVL foretelleth that these backsliders froÌ„ the faith should speake lies in hypocrisie hauing their conscience seared with an hot yron 1. Tim. 4 ver 2. These words cannot be properly applyed to the old Heretiques of whoÌ„ we haue spoken who ascribed the institution of matrimonie to Satan the creatioÌ„ procreatioÌ„ of mankindvnto the deuil because they spak not falshood in hypocrisy but in opeÌ„ blasphemy therfore they might haue bene easily discerned auoided yea in other heades of their doctrine concerning the natiuitie and death of Christ they were so blasphemous that in the worde putativé natus mamfestatus mortuus they were the very aduocats of the deuill lren lib 3. advérsus Valent. cap. 20. 39. But in the Popish church the lawes forbidding mariage to some men and meates at sometimes are so coloured with appearance of holynes that the forgers of such lawes in hypocrisie had neede to be pointed out by the finger of God in his worde to the ende that no maske nor visard put vpon vngodlinesse should peruert the vnderstanding of men But the more subtle hypocrisie that should be vsed the more vigilant and wakrife should the Lordes forewarned people be that they were not deceiued by lies spoken in hypocrisie Likewise the Apostle foretelleth that these deceiuers should haue their ' consuence seared or cut off with an hote yron In which wordes the Apostle alludeth to members of a body first feastered next senslesse and thirdly cut off with an hot yrone So are the conscience of those deceiuers fâ—…st cankered with errour next past feeling albeit wholesome admonitions be vsed for reclaiming them from errour last of all their conscience is a rotten thing and vtterly cut off Wherein it is to be marked that feeling of all senses is most necessarie a most vnseparable companion of the life begunne when the sensitiue life beginneth and ending when it endeth so that to be past feeling is all one as to be vtterly dead in body or conscience But let vs see to whom this can be justly applyed If we call to mind the obstinacie of the old Heretiques true it is that they were sensâ—…sse men of whom IRENEVS justly said that they counted themselues not ouercome by the power of the trueth so long as they adhered fast vnto their errour As if an impudent fellow who wrestleth and is ouerthrowne and is lying on his backe on the ground yet hee would denie that he is ouerthrowne because hee sticketh fast by the grip of his aduersaries garments Iren. lib. 5. adversus Valent. But apply this to the Papists of our dayes and we shall finde them tenfold more senslesse obstinat then the old Heretiques were for they haue found out meanes to harden their harts in error that when they are a thousand times conuicted by the clear shining light of the Gospell then the authoritie of their Church and opinion that it cannot erre doth locke them vp so fast in the bands of the deuill that all the trauell taken vpon them is spent in vaine they remaine senslesse hauing their conscience seared with the hote yron of Satan as the Apostle speaketh In particular the Apostle pointeth out two heades of doctrine that deceiuing teachers should maintaine to wit they should forbid mariage and they should command to abstaine from meates Marke these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forbidding and commanding The word commanding is not in the Greeke text but EPIPHANIVS thinketh this ellipsis must be supplyed by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is commanding to abstaine from meates both these wordes are imperious and pointing out men in authoritie and practising their soueraignitie in all things wherinto the eminent power of a Soueraigne is manifested hee biddeth forbiddeth hee maketh lawes and constitutions the disobedience whereof bringeth the contraueeners vnder feare of great punishment euen so the deceiuers of whom the Apostle speaketh in matters of mariage meats should not be content to tell their opinion to allure by persuasiue reasons others to embrace their opinion but being mounted vp in high authoritie they should command to abstaine from meates and they should enterdite mariage to some persons with authoritie adding paines to the commandement that the contraueeners should be deposed from their office they should be counted Heretiques they should be condemned to hell beside all other ciuill punishments which magistrates addicted to their authoritie could inflict These wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forbidding and bidding cannot be applyed to Gnostici Encratitae nor yet to the Manicheans of the next Centurie because they had no soueraignitie nor power to command Yea MANES himselfe was excoriat and put to death by the king of Persia as SOCRATES writeth lib. 1. cap. 22. and that for a light cause by reason hee could not cure his diseased sonne But the words of the Apostle clearely declareth that hee speaketh of men furnished with authoritie to bid abstaine from meates and to forbid mariage and this agreeth well with the Romaine Antichrist and his vsurped authoritie Notwithstanding of all these lawes made in the Romaine church and straite prohibition of mariage to the clergie we ought to follow the example of Christs disciples who after that they knew that celestiall voice that sounded from heauen in time of Christs Baptisme This is my welbeloued Sonne in whwÌ„ I am wel pleased heare him Mat. 3. They closed their eares and locked vp their hearts from hearkning to any voyce in the earth that spake the contrarie some said that he was ELI AS other said that hee was IEREMIAS or some of the olde Prophets but the disciples hearkning to the voyce that came downe from heauen said that he was
EVSEBIVS reckoneth onely 12. yeeres lib. 6. cap. 12. He stirred vp the fift persecution against the Christians The crimes objected against the Christians beside those that were objected in the former persecution were these Rebellion against the Emperour sacriledge murthering of infants worshipping of the sunne and worshipping the heade of an Asse which last calumnie was forged against them by the malice of the Jewes This persecution raged most seuerely in the townes of Alexandria and Carthage like as the former persecution had done in Lions and Vienne in France Euseb. lib. 6. cap. 1. LEONIDES the father of ORIGEN was beheaded his sonne being but yong in yeeres exhorted his father to perseuere in the faith of Christ constantly vnto the death POTAMIEA a yong beautiful virgin in Alexandria was by the judge condemned to death and deliuered to a Captaine called BASILIDES who stayed the insolencie of the people that followed her to the place of execution with outrage of slanderous and rayling worde crying out against her for this cause shee prayed to God for the conuersion of BASILIDES to the true faith and was heard of God in so much that he was not onely conuerted to the faith of Christ but also sealed it vp with his blood and had the honour of martyrdome Euseb. lib. 6. cap 5. ALEXANDER who was fellow-labourer with NARCISSVS in Ierusalem escaped many dangers yet was he martyred in the dayes of DECIVS the 7. great persecuter Euseb. lib. 6. cap. 39. Of this Emperour the Senat of Rome said Aut non nasci aut non mori debuisse that is Either hee should neuer haue beene borne or els should neuer haue tasted of death So it pleased the Lorde by his wise dispensation to suffer the dayes of TRAIAN ANTONINVS Philosophus SEVERVS Emperours renoumed in the world to be more cruell against his owne people then the dayes of NERO DOMITIAN CALIGVLA or COMMODVS to the ende the poore Church might learne to be content to be spoyled of all outward comfort and to leane vpon the staffe of the consolations of God alanerly Many that were brought vp in the schooles of ORIGEN suffered martyrdome such as PLVTARCHVS SERENVS HERACLIDES HERON and another hauing the name of SERENVS also Euseb. lib 6. cap. 4. Among women RHAIS was burned with fire for Christs sake before she was baptized with water in Christs Name Euseb. ibid. Innumerable moe martyrs were slaine for the faith of Christ whose names in particular no ecclesiasticall writer euer was able to comprehend therfore it shall suffice to heare the names of a few The rest whose names are not expressed enjoy the crownes of incorruptible glory as wel as those doe whose names are in all mens mouths It is the comfort of our hearts to remember that the Apostles and Euangelists sealed vp with their blood the doctrine which they taught and committed to writ and no other doctrine and the holy martyres immediatly after the Apostles dayes sealed vp with the glorious testimonie of their blood that same faith which we now professe which they receiued froÌ„ the hands of the Apostles but they were not so prodigall of their liues to giue their blood for the doctrine of worshipping of images inuocation of Saints plurality of mediators of intercession the sacrifice of the Masse both propitiatory and vnbloody expresly against the wordes of the Apostle Heb. 9. ver 22. and such other heades of doctrine vnknown to antiquitie The Romaine Church in our daies is a persecuting and not a persecuted Church more fruitfull in murthers then martyrdomes glorying of antiquitie and follow ing the forgerie of new inuented religion This Emperour SEVERVS was slaine at Yoâ—…ke by the Northerne men Scots Bassianus Geta. SEVERVS who was slaine at Yorke left behind him two sonnes BASSIANVS and GETA BASSIANVS slewe his brother reigned himselfe alone 6. yeres so that the whole time of his gouernment both with his brother and alone was 7. yeeres 6. months Euseb. lib 6. cap 21. He put to death also PAPINIANVS a worthie lawyer because he would not pleade his cause anent the slaughter of his brother before the people but saide that sinne might be more easily committed then it could be defended Bucolc Hee tooke to wife his own mother in law IVLIA a woman more beautifull then chaste In all his time as he confessed with his owne mouth hee neuer learned to doe good and was slaine by MACRINVS Macrinus with his son Diadumenus MACRINVS and his sonne reigned one yeere alanerly Euseb. lib. 6. cap. 21. Antoninus Heliogabalus ANTONINVS HELIOGABALVS reigned after MACRINVS 4. yeeres Euseb. lib. 6. cap. 21. He was a prodigious belly-god a libidinous beast an enemie to all honestie and good order Func Chron. So many villanous things are written of him that scarcely if the Reader can giue credite to the historie that euer such a monster was fashioned in the belly of a woman At his remouing in his progresse oftimes followed him 600. chariots laden onely with baudes and common harlots His gluttonie filthinesse excessiue riotousnes are in al mens mouthes Hee was slaine of the souldiers drawen through the citie and cast into Tiber. Alexander Seuerus ALEXANDER SEVERVS the adopted sonne of HELIOGABALVS reigned 13. yeeres Euseb lib. 6. cap. 28. Chron. Func He delited to haue about him wise and learned counsellers such as FABIVS SABINVS DOMITIVS VLPIANVS c. This renowmed Lawyer VLPIANVS was not a friend to Christians but by collecting together a number of lawes made against Christians in times bypast he animated the harts of judges against them And this is a piece of the rebuke of Christ that Christians haue borne continually to be hated of the wise men of the world hist. Magdeburg Cent. 3. Hereof it came to passe that in this Emperours time albeit hee was not so bloodie as many others had bene before him and therefore his Empire was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnbloodie yet not a few suffered martyredome euen in the dayes of ALEXANDER such as AGAPETVS a young man of 15. yeere old at Praeneste a towne of Italie Hee was assaied with many torments and finally with the sword he was beheaded The judge who gaue out a sentence of death against him fell out of his judiciall seat and suddenly died The martyredome of CECILIA if by her trauailes VALERIAN her espoused husband and TIBVRTIVS his brother 400. moe had bene conuerted to Christ secretly baptized by VRBANVS B. of Rome immediatly before her death I maruel that no mention should be made by EVSEBIVS of such a rare miraculous worke Senatours and noble men at Rome such as PAMMACHIVS SIMPLICIVS and QVIRITIVS with their wiues and children died for the faith of Christ with many others Hist. Mag. Cent. 3. The fauour that this Emperour shewed to Christians against whom the very sloobering cookes did contend challenging vnto themselues the right of a place whereinto Christians were accustomed to
many persecuted preachers had wiues and children as the historie clearely recordeth CHEREMON B. of a citie in Egypt called Nilus fled to the mountaines of Arabia accompanied with his wife and returned not againe to Egypt neither was hee seene of those who sought him in the wildernesse Euseb. lib. 6. cap 42 DIONYSIVS B. of Alexandria who miraculously escaped the crueltie of persecuters maketh expresse mention of his children Deo mthi ut migrarem praecipiente viánque mirabiliter aperiente ego liberi multi fratres egressi sumus that is after that God had commanded me to remooue and had miraculously opened a passage vnto mee I and my children and brethren went forth Euseb. lib. 6. cap. 40. If antiquitie be regarded Bishops who doe marie are not Nicolaitan Heretiques but rather such as forbid to marie teach a doctrine of deuils 1 Tim cap. 4. ver 3. Thirdly it is to bee marked that in time of this vehement persecution many fainted fell backe from the open profession of Christian faith Others to prouide timous remedie against such defections gaue out a rigorous sentence against such as had fallen of infirmitie that they should not be receiued againe into the fellowship of the church In this opinion was NOVATVS his complices And by their example we should learne to beware of such men as vnder pretence of zeale pertur be the vnitie of the Church inuent remedies to cure the maladies of the diseased Church that are worse then the sicknes it selfe as the Nicolaitanes did Euseb lib. 6 cap. 43. Weaknes at somo time is to bee pitied but deuilish rigour pitying no man who falleth of infirmitie is a lesson that hath no allowance in the booke of God Gal. 6. ver 1. This cruell tyrant after he had reigned two yeeres made warre against the Scythians some call them the Gothes by whom hee was vanquished in battell and fearing to be ouertaken and to come vnder the reuerence of barbarous people hee cast himselfe into a deepe pit where hee ended his life and his body could not be found Bucolc Index Chron. Chron Func The great desolations that were made in the worlde about this time by the plague of pestilence the Hethnickes imputed the cause of them to the Christians But CYPRIAN whose pen the Lord guided better declared that the cause of all these calamities was the worshipping of Idoles the contempt of Gods true seruice and the persecuting of innocent Christians Cypr. ad Demetrianum Gallus Volusian AFter DECIVS GALLVS VOLVSIAN his sonne reigned 2 yeere He walked in the footsteps of DECIVS Euseb. lib. 7 cap. 1. He was slaine by EMILIAN who presumed to reigne but he was so hastely made out of the way that Euseb. and many other historitians misknow his name in the Catalogue of Emperours Valerianus Gallienus VALERIANVS and GALLIENVS his sonne reigned 15. yeeres Euseb. viz GALLIENVS with his father in coniunct authoritie 7. yeeres after his fathers captiuitie and death he reigned alone 8. yeeres in the first three or foure yeres of the Empire of VALERIAN he was favourable and friendlie to Christians and great numbers of them were found in the Emperours court But afterward he was seduced by an Egyptian sorcerer who hated Christians because that by them he was hindered from practising his magicall charmes So the eight persecution began vnder VALERIAN Euseb. lib. 7. cap. 10. In this persecution suffered three Bishops of Rome LVCIVS STEPHANVS and SIXTVS 2. and a Deacon Laurence who was laied vpon an hote boiling yron and patientlie endured the torment of fire This is that Deacon who called the poore the treasure of the Churche for then is the Church rich when it is rich in good works and feedeth clotheth and visiteth Christ in his hungrie naked and diseased members DIONYSIVS Bishop of Alexandria was banished to Cephro a place in the wildernesse of Lbya Euseb. lib. 7 cap. xi PRISCVS MALCHVS ALEXANDER were deuoured by beasts in Caesarea Palestinae Euseb. lib. 7. cap. 12 CYPRIAN B. of Carthage was beheaded Nazianz. in laudem Cypriani MARINVS a Romaine Captaine in Caesarea was invied for the dignity honour he was advanced vnto and he was accused to be a Christian and consequently to be vncapable of great preferments dignities he was encouraged by THEOTECNVS B. of Caesarea patiently to suffer death for the cause of Christ by taking him in into a secret chalmer and laying before him a drawen sworde and the booke of the Gospell and bidding him take his choice of one of these two which he liked best MARINVS liked better of the booke of the Gospell then of the sworde and was martyred for the faith contained in that sacred booke of holy Scripture Euseb. lib. 7 cap. 15. ASTYRIVS a noble Senatour caried the body of this holy martyr MARINVS vpon his own shoulders and buried it honourably Euseb. ibid. cap. 16. In end the Lord deliuered this persecuting Tyrant into the hande of SAPOR King of Persia who not only deteened him in strait captiuitie but also abused him most filthelie and made his body a footestoole trampled vpon his necke at such times as hee was about to mount on horsebacke Euseb. eccl hist. lib. 7. cap. 13. Bucolc Index chr This fearful captiuity of VALERIAN had into it a notable testimony of the wrath of God against persecuters For like as he trampled vnder his feet the Church of Christ so in like manner the Lord gaue his necke and backe to bee trampledvpon by the feete of his enemies This example of Gods heauie indignation somewhat terrified GALLIENVS his son and hee gaue out an edict for the fafe returning of such as were banished to their own dwelling p aces and for staying the rage of persecution Euseb. lib. 7. cap. 13. DIONYSIVS B. of Alexandria hauing liberty granted by the Emperours edict to returne from banishmēt came backe again to Alexandria wherein he found such terrible desolation by famine pestilēce that there remained not of men women children so many aliue as there were wont to be of ancient hoare headed men walking vpon their streets the Lord was so highly displeased with the vnthankful world that he was determined to cōsume thē who had cōsumed his people The good cariage of Christians at this time is worthie to be marked who were full of charitie loue and visited the sicke did all offices of humanitie to those who were diseased or dead whereas the Pagans by the contrarie forsooke their dearest friends left them comfortlesse and thrust out such as were halfe deade vnto the streetes left them there vuburied to be eaten with dogs This is written in the letter of DIONYSIVS insert in the historie of Euseb. lib. 7. cap. 21 22. so great difference is betweene Christians trained vp in the schoole of Christ others who haue not bene fed with the sincere milke of the worde Christians in time of sicknesse were
But the Arrian and Eutychian Heretiques found Emperours fauourably inclined to the maintenaÌ„ce of their errours such as Constantius and Valens protectours of the Arrian heresie and Anastatius and Heraclius fauourers of the Heresie of Euiyches This support they had of supreame powers strengthened the aâ—…me of Heretiques and made them able to persecute the true CHURCH of CHRIST Notwithstanding betwixt the tenne great Persecutions and the Arrian persâ—…cution a short breathing time was granted by GOD vnto his CHURCH who will not suffer the rodde of the wicked perpetually to lie vpon the righteous lest they put out their hand vnto iniquitie The dayes of the reigne of Constantine were the breathing dayes of the persecuted CHURCH Men banished for the cause of CHRIST by the Emperours edicts were returned from their banishment restored to their offices dignities and possessions which duely belonged vnto them The heritage and goods of such as had suffered death for the cause of CHRIST were alloted to their neerest kinsmen and incase none of these were founde aliue then their goods were ordained to appertaine vnto the CHURCH These beginnings of an admirable change of the estate of persecuted men wrought in the hearts of all people a wonderfull astonishment considering within themselues what could bee the euent of such suddaine and vnexpected alteration The care that Constantine had to disburthen persecuted Christians of that heauie yoke of persecution that pressed them downe so long was not onely extended to the bounds of the Romane Empire whereinto Constantine was soueraigne lorde and absolute Commander But he was carefull also to procure the peace of Christians who liued vnder Sapores King of Persia who vexed Christian people with sore grieuous persecution so that within his Dominions more then sixteene thousande were founde who had concluded their liues by martyrdome Amongst whom Simeon Bishop of Selentia Ustazares the kings eldest eunuch his nurs-father in time of his minoritie Pusices ruler of al the kings artificers Azades the kings beloued eunuch Acepcimas a Bishop in Persia all these were men of Note and Marke who suffered martyrdome vnder Sapores king of Persia. While the cogitations of Constantine were exercised with meditation by what meanes the distressed estate of Christians in Persia might be supported by the prouidence of GOD the Ambassadours of Sapores king of Persia came to the Emperour Constantine whose petitions when he had granted he sent them back againe to their lord and maister and he sent with them a letter of his owne intreating Sapores to be friendly to Christians in whose Religion nothing can be founde that can justly bee blamed His letter also bare the bad fortune of the Emperour Valerian the VIII persecuter of Christians and how miserably hee ended his life and on the other part what good successe the LORD had giuen vnto himselfe in all his battels because hee was a defender of Christians and a procurer of their peace What peace was procured to distressed Christians in Persia by this letter of Constantine the Historie beares not alwayes his indeuour was honest and Godly In Constantines dayes the Gospell was propagated in East India by Frumentius and Edesius the brother sonnes of Meropius a man of Tyrus This Historie is written at length by Râ—…ffinus Theodoretus Sozomenus and many others Likewise it was propagated in Iberia a country lying in the vttermost part of the Euxien sea eastward by the meanes of a captiue Christian woman by whose supplications first a childe deadly diseased recouered health and afterward the Queene of Iberia her selfe was relieued from a perilous and dangerous disease by her prayers made to CHRIST The King of Iberia sent Ambassadours to Constantine crauing of him that hee would send Preachers and Doctors to the countrey of Iberia who might instruct them in the true faith of CHRIST Which desire also Constantine performed with great gladnesse of heart Now to returne and to speake of the Dominions subject to the Romane Empire Constantine the sonne of Constantius Chlorus begun to reigne in the yeere of our LORD 310. and he reigned 31. yeeres he gaue commandement to reedifie the Temples of the Christians that were demolished in time of the persecution of Dioclesian This commandement was obeyed with expedition and many more large and ample Churches were builded meete for the conuentions of Christian people Likewise the Temples of Idoles were locked vp better they had beene demolished and equalled with the ground then had it beene a worke of greater difficultie to Iulian the Apostate to haue restoâ—…ed againe Heathen Idolatrie Many horrible abuses both in Religion and maners were reformed by the auzhoritie and commandement of the Emperour such as cubitus mensuralis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians therefore by the Emperours commandement this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their TeÌ„ples In Rome the bloody spectacle of Gladiatores that is of Fencing men with swords killing one another in sight of the people was discharged In Heliopolis a town of Phoenitia the filthy maners of young women accustomed without controlment to prostitute themselues to the lust of straÌ„gers vntil they were maried this filthy custome I say by the commandement of the Emperour Constantine was interdicted and forbidden In Iudea the Altar builded vnder the Oake of Mambre where the Angels appeared to Abraham and whereupon the Pagans offered sacrifice in time of solemne Faires for bying and selling of Merchand waires in that place This Altar I say was commanded to bee demolished and a Temple to bee builded in the same place for exercise of diuine seruice The care this good Emperour had to quench the schisme that began in Alexandria shall bee declaâ—…ed in the owne time GOD willing In somethinges Constantine was not vnlike to King Salomon who finding his Kingdome to bee peaceably setled hee gaue himselfe to the building of the Temple of Palaces and of Townes which he fortified made strong Euen so Constantine finding that no enemie durst enterprise any longer to molest the peaceable estate of his setled Kingdome he builded magnificke Temples in Bethlehem the place of the LORDS Natiuitie vpon Mount Oliuet from whence CHRIST ascended to Heauen vpon Mount Caluarie where CHRISTS Sepulchre was Hee builded also a Citie in Bithinia and called it Helenopolis for honour of his Mother Helena and another in Palestina and called it Constantia by the name of his Sister Also he builded a glorious Temple into Antiochia which his sonne Constantius perfected and to the dedication of that Temple a great number of Bishops were assembled as shall bee declared hereafter if the LORD please And finally hee builded the great Citie of Constantinople in Thracia and called it nova Roma whereas before it was called Byzantium This towne was builded anno 336. In end the good
Emperour Anaslatius a nationall Councill was assembled at Sidon of eightie bishops by the procurement of Xenâ—…as B. of Hierapolis for vndoing the Councill of Chalcedone The Emperour had al eadie banished Euphemius and Macedonius bishops of Constantinople Yet he found that Flavianus B. of Antiochia and Helias bishop of Ierusalem altogether disliked and reprooued his proceedings neither could they admitte the lawe of oblinion called in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Emperour would haue brought in to pacifie controuersies in the Church as ciuile controuersies at some times haue beene pacifiâ—…d for this cause the Emperour Aanastatius set himselfe directly against the trueth of GOD and gathered this Councill to vndoe the authoritie of the Councill of Chalcedone Flavianus Helias would not bee present at this vngodly Councill whereinto they damned the Councill of Chalcedone yet they abstained from damning Flavianus and Helias for a time Neuerthelesse by continuall accusations of these two bishops as if they had bene mockers of all the Emperours doings they procured their banishment as hath bene declared in the preceeding historie In the 22. yeere of the reigne of Anastaâ—…us and vnder the reigne of Clodoueus King of France conueened 32. bishops in the towne of Aurâ—…lia of purpose to settle some order in Ecclesiasticall discipline which through iniurie of time and irruption of barbarous people into the countrie of France had beene brought to great dissolution and misorder The Canons of this Councill are coincident for the most part with the Canons of all other Councils The two former Councils assembled in Spaine namely Ilerdense and Valentinum were vnder the reigne of Theodoricus Now these two Gerundense and Casaraugustanum are ceâ—…ebrated vnder the same King to wit Theodoâ—…us of the nation of the Gothes reigning in Spaine In Gerunda seuen bishops conueened made Ecclesiasticall constitutrons chiefly anent Baptisme that Catechumeni should bee baptized on Pasâ—…he day and at Pentecoste when most sâ—…lemne conuentions of people were gathered They who were vnder infâ—…mitie and sicknesse might bee baptized at any time and the infant which was likely to die mightlee baptized that same day where into it was borne In Caesaraugusta elenen bishoppes seeme to haue beene conueened They forbid fasting vpon the LORDS day for supersution or for respect of times or for perswasion It would appeare that this Councill had a desire to abolish the rites and customes of the Matichean heretiques who were accustâ—…med to fast vpon the Lords day In the dayes of Hormisda by the mandate of Theodoricus King of Gothes reigning in Italie a Councill was assembled at Rome vpon this occasion It was thought meet by the Emperour Anastatius Theodoricus King of Italie and many others that a Councill should be conueened at Heraclea for deciding controuersies in religion Many bishops resorted to Heraclea aboue the number of 200 but Anastatius suffered no Councill to be holden thereby incurring the great blame of inconstancie and carelessenesse in seeking out the trueth for this cause Theodoricus willed Hormisda bishop of Rome to gather a Councill at Rome whereinto the errour of Eutyches is damned of newe againe and ambassad ours are ordeined to bee sent to Anastatius the Emperour and to the bishop of Constantinople to diuert them if possible were from the errour of Eutyches but howe in humanely the ambassadours were intreated it hath beene declared in the description of the life of Hormisda Vnder the reigne of the Emperour Iustinus a Synode was gathered in Constantinople by Ioannes Cappadox Many grieuous accusations were giuen in against Severus B. of Antiochia such as sacrilegious spoyling of Temples vnder pretence of eschewing causes of Idolatrie he tooke away the golden doues that hung aboue the fontes and the altars and hâ—…e vttered many blasphemous speeches against the Councill of Chalcedone Ioannes Cappadox albeit hee was of a bad religion himselfe yet the authoritie of the Emperour and consent of the Councill procured that Severus should be damned of heresie whom the Emperour also banished and as some affirme punished him also by commanding that his blasphemous tongue should bee cut out In like maner the Monks of Apamea in a Council conueened in Syriasecunda accused Severus of bloody cruelty oppression in besieging of Monastries slaying the Monks spoyling their goods The like accusation was giuen in against Peter B. of Apamea which accusations beeing sufficiently proued by vnsuspect witnesses this Council damned Severus Petrus B. of Apamea In the fifth yeere of King Abnaricus was the second Councill of Toledo conueened partly for renuing the ancient constitutions of the Church and partly for making new constitutions belonging to Ecclesiasticall discipline It was ordeined that children whome their parents had dedicated to the Church they should not be admitted to the office of a Subdeacon vntil they were 18. yeeres of age neither to the office of Deacon before they were 25. yeeres old and at the beginning of their admission to the office of a Subdeacon namely when tâ—…ey â—…re full 18. yeeres olde and not before that time they should bee presented before the Clergie and people to make an open declaration whether they were of purpose to leade a continent life or to marie and these who protested they had not the gift of continencie are tolerated by the first Canon of the second Councill of Toledo to marrie In the yeere of our LORD 551 and in the 24. yeere of the reigne of the Emperour Iustinian was a generall Councill assembled at Constantinople The principall causes of this meeting are expresly set downe by Evagrius lib. 4. cap. 38. First in reâ—…pect of the controuersie betwixt Eustochius B. of Ierusalem and Theodorus Ascidas B. of Caesarea Cappadocia Eustochius cast out the Monkes of Nova Laura who obstinately defended the errours of Origen Theodorus Ascidas assisted them and saide that Eustochius B. of Ierusalem had dealt cruelly and inhumanely with his brethren to pacifie this controuersie was this Councill conueened Also great disputation was in the Church anent the bookes of Origen of Theodorus B. of Mopsuesta and some writings of Theodoritus B. of Cyrus and Ibas B. of Edessa this was the second cause of this great conuention to put an ende vnto these contentious disputations At this time MENAS was bishop of Constantinople but hee ended his life in the very time of the generall Councill The first question mooued in the Councill was this Whether or no men who were deade and had ended their course might lawfully bee cursed and excommunicated To this EVTYCHIVS a man before this time of no great account answered That 〈◊〉 as IOSIAS not onely punished Idolatrous Priestes who were aliue but also opened the graues of them who were dead to dishonour them after their death who had dishonoured GOD in their lifetime euen so the memorialls of men might be accursed after their death who had harmed Christes Church in
full of pride and he followed the footsteps of Joannes Cappadox and would bee called vniuersall bishoppe against whome Gregorius 1. contended mightily euen as Lactantius of olde contended against the Pagans impugning the error more mightily than solidly confirming the trueth It is supponed that he ministred 13. yeeres vnder the Emperour Mauritius To whom succeeded Cyriacus Patriarches of Alexandria AFTER Iohn called Tabennesiota succeeded another Iohn who kept the true faith and was banished by Anastatius because he would not damne the Councill of Chalcedone To John succeeded Theodosius an obstinate defender of the errour of Eutyches He was familiarly acquainted with Severus of Antiochia and Anthimus of Constantinople whereby the miserie of these dayes may bee easily espied whereinto three notable heretiques gouerned principall townes such as Constantinople Alexandria and Antiochia He was so obstinate in his errour that he was rather content to be banished vnder the reigne of Iustinian than to renounce his errour After him succeeded Zoilus and after him Appollinarius who was present at the fift generall Councill To whome succeeded Eulogius and after him Petrus who ministred vnder the reigne of Mauritius Patriarches of Antiochia AFTER Palladius succeeded Flavianus who suffered great troubles for the true faith namely by the cruell persecution of the Emperour Anastatius and the calumnies of Xenaeas B. of Hierapoâ—…is a stranger indeed from the couenant of GOD as his name importeth for hee blamed Flavianus most vniustly of the heresie of Nestorius but when Flavianus both by worde and write had cleared himselfe of that calumnie the malice of Xenaeas ceased not for he brought with him to Antiochia a great number of Monkes to compell Flavianus to abiure the Councill of Chalcedone The towne supported their bishop against a raskall number of seditious and hereticall Monkes Notwithstanding the Emperour Anastatius infected with the heresie of Euâ—…yches counted Flavianus who was most vniustly persecuted to be the author of this tumult and banished him and placed Severus in his roome The Emperour Iustinus the elder displaced Severus and punished him and appointed Paulus to be bishop of Antiochia To Paulus succeeded Euphrasius who died in that feareful calamitie of the towne of Antiochia when it was shaken and ouerthrowne with earthquake as Evagrius witnesseth Euphraimius was a ciuile gouernour in the East parts who pitied the decayed estate of the towne of Antiochia furnished all necessarie things for the repairing of the towne of Antiochia for which cause the people was so affectioned to him that they would haue him to bee their bishop So Euphraimius becomes bishoppe of Antiochia or Theopolis for at this time it had both thâ—…se names Evagrius writeth that hee vndertooke the charge of the Apostolicke chaire in which wordes it is manifest that not onely the chaire of Rome but also the chaire of Antiochia was called the Apostolicke chaire The towne of Antiochia at this time was taken by Cosroes King of Persia set on fire and many of thâ—… people were cruelly slaine Euphraâ—…us their bishop at this time left the towne a perilous example except the people had beene in safetie and he onely persecuted yet he left behinde him so much as might redeeme all the Church goods AFTER Eâ—…phraimius followed Domnius And after him Anastatius He ministred vnder the Emperour Iustinian at what time the â—…mperour fell into the errour of them who saide that our LORD IESVS in his very conception adioyned vnto his diuine natâ—…e an immortal body which was subiect to no humane infiâ—…mities Anastatius opponed himselfe to the Emperours opinion the bishops followed Anastatius not the Emperour for this cause Iustinian was purposed to haue banished him but he escaped this trouble by the Emperours death Neuerthelesse hâ—…e was banished by Iustinus the younger for some alleadged cause of dilapidation of Church-gooods and Gregorius was placed in his roome Gregorius ministred in Antiochia 23. yeeres vnder Justinus 2. Tiberius and Mauritius hee was in great account with Mauritius to whome he foretolde that he would be promoted to the Imperiall dignitie And Mauritius imployed him in great and weightie businesse such as in pacifying the tumult of his armie which made insurrection against Germanus their captaine Also hee sent him ambassadour to Cosroes King of Persia who was astonied at the grace that was in his speaches Notwithstanding he was accused by Asterius a Deputie of the East of the filthie sinne of incest but he cleared his owne innocencie so euidently that his accuser was with ignominie scourged and banished Hee died of the gowtes infirmitie after his death Anasiatius whome Iustinus banished for dilapidation of Church-goods beeing yet aliue was restored to his owne place againe To whom succeeded Euphemius Patriarches of Jerusalem AFTER MARTYRIVS succeeded HELIAS a feruent defender of the true faith Neither would hee condescend to the banishment of EVPHEMIVS bishop of Constantinople nor to the admission of Severus to be bishop of Antiochia therefore the Emperour Anastatius banished him To him succeeded Iohn of whose politicke dealing in circumueening Anastatius the Emperours captaine I haue sufficiently declared in the preceeding historie To John succeeded Peter after him Macarius after Macarius Eustochius who impugned the bookes of Origen draue out of his bounds the Monks of Nova Laura defenders of the opinions of Origen Theodorus Ascidas B. of Caesarea in Cappadocia tooke this in an euill part The Emperour Iustinian caused a generall Councill to bee gathered at Constantinople whereinto not only the bookes of Origen were damned but also Theodorus himselfe the defender of them This displeased the Emperour Iustinian because hee loued Theodorus dearely therefore hee procured that Eustochius B. of Ierusalem should be remooued and Macarius restored againe After whome succeeded Ioannes Neamus and Isieius In this Centurie whereas I pretermit the names of other Pastors and Doctors in the Church I haue done it vpon this consideration I find in this Centurie that by the irruption of barbarous people such as the Gothes Uandales Hunnes Auares Schythians Lombards youth was hindred from studies many memorable bookes were burnt ancient languages were vtterly spoyled learning was greatly diminished flatterie of preuailing powers increased ambition in the West heresie in the East turned the estate of the Church vpside downe so that scarcely could men of good giftes and keeping integritie of faith be furnished vnto the principall Apostolick chaires Now after a maner the sunne is going downe the shadowes waxe great the darknes approacheth the Antichrist is at the doore worthy to bee welcomed with darknesse and decay of knowledge What shall I now write of other Pastors and Doctors shall I followe the foolish conceates of Historiographers in whose opinion the gift of miracles increased when the gift of knowledge decayed but the contraâ—…e is knowne by Scripture that the holy Apostles whome CHRIST induced
was receiued for that is a Noueltie not hearde of before the 1200 yeere of our Lord at which time the Scholasticke Doctors who peruerted all Theologie woulde needes forge Sacramentes in number agreeing with the number of seuen principall vertues to wit FAITH HOPE CHARITIE IVSTICE PERSEVERANCE PRVDENCIE and TEMPERANCE So that Baptisme should answere to Faith Confirmation to Hope the holy Supper to Charitie the Sacrament of Pennance to Iustice extreame Unction to Perseuerance the Sacrament of Ordor to Prudencie and the Sacrament of Marriage to Temperancie These were the idle speculations of Scholasticke Doctors whereof the Romane Church in our dayes are almoste ashamed because if the number of Sacraments be numbered according to the number of principall vertues who seeth not that the number of Sacramentes in the olde and newe Testament must bee equall and neither moe nor fewer to the ende they may proportionally agree with the number of principall vertues But Augustino saieth that our Sacraments are fewer in number more easie to bee done and more significatiuely expressing the grace of God than the Sacramēts of the olde Testament Seeing the principall purpose of my TREATISES is to manifest the Noueltie of Popish Religion therefore in this TREATISE I affirme that the number of seuen Sacramentes was not mentioned by any Father preceeding this time Therefore the Councell of Trent in the prodigalitie of their Anathems and Cursings against all them who will acknowledge either moe or fewer Sacraments of the new Testament than seuen hath pronounced very vnaduisedly like as Aedipus slewe his father Laius king of Thebans in time of a sedition hauing no intention to slaye him Euen so the Councell of Trent willing to deliuer vs vnto the Deuill they are not aware that they haue deliuered Iustinus Martyr Ireneus Tertullian Ambrose Augustine and many other auncient Fathers to the Deuill who neuer acknowledged the number of 7. Sacraments as the Councell of Trent hath done Nowe a good ord◅r required that a definition of the Sacrament of P◅nnance should be set downe that we should search and inquire when it had a beginning and finally inquire what are the parts thereof and what things are necessarily required in it First concerning the definition of the Sacrament of Pennance all learned writers whome I haue read haue justly blamed the Scholasticke Doctors for this that they haue confidently affirmed that the Sacramentes are seuen in number yet haue not set foorth a definition which did agree with euerie one of the Sacramentes which they haue added to Baptisme and to the Lords Supper Concerning the time whereinto it had its beginning they are more particular namely that it had a beginning after that Christ arose from death and breathed vpon his Disciples and said R◅ceiue the Holy Ghost whose sins ye remit they are remitted c. Before this time say they there was no sacrament of Pennance neither in the olde Testament nor in the Baptisme of IHON nor in the Preaching of CHRIST when Hee preached the doctrine of Repentance And when the cause is demaunded wherefore there was no Sacrament of Pennance when men confessed their sinnes with a contrite heart and were baptized by IHON and brought foorth the fruits of amendement of life Wee can heare no answere except this that men confessed their sinnes in generall before they were baptized of IHON But in the Sacrament of Pennance a particular confession of sinnes is required And in this they discouer their owne weaknesse for in the action of repentance instituted by GOD it is enough that all things be present which God requireth But in the Sacrament of Pennance instituted by man not by God if any thing be inlaking which humane cogitation hath founde out the doctrine of Ihon Baptist the contrition consession and satisfaction of the people together with Ihon Baptists absolution all is nothing There is yee one new piece inlacking which the Romane Church hath sowed to an olde garment and when that new clout is absent which they haue imagined themselues all is naught Now seeing that in the olde Testament there are found m◅nie testimonies of true repentance the heart the mouth and conuersation all witnessing that the penitent sinner was vn◅ainedly conuerted vnto God How commeth it to passe that the Romane Church ouer-giueth the old Testamēt as a time whereinto the Sacrament of Pennance had no place because it was not as yet instituted by Christ But they count it a Sacrament of the new Testamēt instituted by Christ after his resurrection The Apostle Paul is not so vncouth in his speaches who attributeth Baptisme to the Iewes and Circumcision to vs 1. Cor. 10. Phil. 3. in regarde their Sacramentes differed from our Sacramentes rather in the signe than in the thing signified But the Romane Church is so disgusted of the olde Testament that they cannot admit that the Sacrament of Pennance had place at that time Notwithstanding whatsoeuer can bee spoken of the repentance of Marie Magdalene and Zaccheus in the newe Testament the like may be spoken of the repentance of Dauid in the olde Testament 2. Sam. 12. 13. God mollified his heart and it was pearced with a deepe sense of his sinne God lowsed his tongue and he confessed his iniquitie against himselfe Psal. 32. 5. hee patiently endured the fatherly chastisementes of GOD inflicted vpon him for his sinne and the Prophet NATHAN pronounced forgiuenesse from GOD. Heere no man can deny but true repentance is founde in DAVID consisting in contrition of the heart confession of the mouth satisfaction in his deedes and absolution by the mouth of the Prophet And what more is requisite in Popishe Pennance Yet because DAVID consessed his sinnes vnto GOD and not to the Priest and hee patientlie sustained the chastisementes of GOD but not the pennance injoyned to him by the Priest All that DAVID did appertaineth nothing to the holy Sacramēt of Pennance which now is in vse in the Romane Church The Romane Church in this case is not vnlike vnto an herde of cattell possessed a long time into a folde if any vncouth beast enter in amongst them they will rudely putte at it because it is vncouth none of their fellowship Euen so when we speake of the repentance of Dauid which hath allowance in the holy Scripture of God of the repentance of Miriam whose satisfaction I meane to remooue the slander shee gaue to Gods people it was prescribed by Gods owne mouth and the repehtance of Ionas sealed vp by a miraculous worke of his deliuerance from the Whales belly All this is nothing to them for albeit here be founde repentance and absolution yet saye they not such as is founde in the Sacrament of Pennance in the Romane Church For in the olde Testament there is but a prediction that GOD will forgiue their sinnes prouiding that they repēt But in their Sacrament there is an actuall conferring of remission of sinnes ex opere operato to such