entred into the land of Canaan the Iewes might say that their Church was holier then all the Churches in our daies if holines be esteemed according to the multitude of reliques Let vs now set forward and declare when this corruption of worshipping of reliques crept in into the Church of God In the Apostles dayes no such thing In time of the ten persecutions was burying of Martyrs and celebration of Natalitia Martyrum as hath bene declared From the three hundreth yeere of our Lord till the foure hundreth almost till the fiue hundreth yere there was some transporting of holy mens bones to be buried in a more honorable place as said is but not worshipping There were torches and waxe candles caried to the sepulchres of the martyrs which custome was disallowed by some and excused by others there was also banquetting at the sepulchres of the Martyrs which custome hath not great allowance of AVGVSTINE de moribus ecclesiae catholicae cap. 34. for he thought that some of them who banquetted in such places buried themselues aboue buried men Yet all this time no worshipping of reliques But after the fiue hundreth yeere of our Lord in the daies of ANASTASIVS IVSTINVS the elder IVSTINIAN IVSTINVS the yonger TIBERIVS MAVRITIVS PHOCAS c. superstition began to abound and reliques were worshipped and the very pens of ecclesiasticall writers who wrote the historie of that time such as EVAGRIVS smell of superstition We reade that the crosse of Christ was caried through Apamia worshipped Euag. lib 4. cap. 26. The reliques of S. SEBASTIAN were caried out of Rome to Ticinum laid vpon an altar for staying of the deuouring plague PAVLVS DIACONVS de gestis Longobard lib. 6. cap 2. SERGIOPOLIS is saide to bce preserued from the furie of COSROES king of Persia by the vertue and holinesse of the reliques of the martyre SERGIVS gEuagr lib. 4 cap. 28. Yea the blind guides of this time were not content to fill the world with the reliques of the Saints but also to ground this opinion in the peoples hearts that these reliques ought to be worshipped they found out a thousand lieing miracles so that it was fulfilled that was spoken by the Apostle PAVL that the comming of the Antichrist should be by the operation of Satan in all power and sigâ—…es and Wonders of lying 2 Thess. 2. ver 9 Surely at this time the fore-runners of the Antichrist were ryding poste and busilie preparing the way to that man of sin and child of perdition and therefore lying miracles were neuer more frequent then at this time The miracle wrought at Apamia in the bearing about of the crosse by THOMAS Bishop of Apamia is more regarded then many other miracles because EVAGRIVS witnesseth that he himselfe was present in the town and that he saw the bearing about of the crosse Likewise that he saw a fire compassing the crosse and the Bishop THOMAS whithersoeuer he went and that this sight was more miraculous that this fire had a shining vertue to encrease light but not a consuming power to offend the Bishop that bare the crosse And the sight of this miracle so mooued the heart of EVACRIVS that he himselfe fell down worshipped the crosse that was in the hands of THOMAS Bishop of Apamia To this I giue these answers First that EVAGRIVS in describing the deliuerie of Apamia from the expected siege of COSROES King of Persia and the miraculous deliuerance of SERGIOPOLIS and EDESSA two townes besieged indeed is so fabulous that he deserueth no more credit in this narration then in the description of the life of BARS ANVPHIVS an Egyptian monke of whom EVAGRIVS writeth that he inclosed himselfe within a shop beside Gaza fiftie yeeres seene of no man and vsing no kind of earthly thing that is neither meat drinke raiment nor any other refreshment of earthly things Euagr. lib. 4. cap. 33. He who can excuse this ouersight of EVAGRIVS let him accuse me that I giue not credite to all that EVAGRIVS writeth Secondly the authority of THOMAS Bishop of Apamia EVAGRIVS an ecclesiastical writer are both nothing in comparisoÌ„ of the authoritie of AMBROSE who was nerer vnto the Apostles dayes tooke better attendance to the scriptures of God then EVAGRIVS did he writeth of HELENA the mother of CONSTANTINE who is saide to haue found out the crosse wheron Iesus suffered yet he saith of her Regem adoravit non lignum that is shâ—… worshipped the king not the tree for that had bene saith he the error of Ethnickes the vanitie of vngodly people Ambros. de obitu Theodosu Thirdly I affirme that in scripture is set downe two sortes of lying miracles both are to be misregarded alike 1. false miracles wherein the senses of men only are deluded but nothing wroght neither contrarie to nature nor aboue nature such as were the miracles wrought by the sorcerers of Egypt Exod. 7. 8 9. Other miracles are called lying miracles not because the senses of men are deluded but because they are brought forth by the operatioÌ„ of Satan to coÌ„firme a lying doctrine Deut. 13. 1. 23 And in 2. Thess. cap. 2. 9. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are both wrought and alledged to confirme a doctrine of lies In this rancke let vs eount the miracle cited by EVAGRIVS Finally I say that if the coÌ„fidence in the crosse was so powerful as to stay COSROES king of Persia froÌ„ besieging Apamia why was it not also as powerful the people remaining no lesse superstitious theÌ„ they were afore to saue Apamia froÌ„ the siege of ADAARMANES the captain of the armie of COSROES who afterward tooke the towne of Apamia set it on fire Euagr. lib. 5. cap. 10. Notwithstanding of their confidence in the crosse this superstitioÌ„ was no defence vnto them but rather fuell to augment the flame of the wrath and indignation of God against them And thus I leaue EVAGRIVS sporting himselfe with his own conceits wherof what account I make I haue already declared In end Satan counting the ignorance of mankinde to be his gaining brought in false reliques into the world which were worshipped with no lesse reuerence and deuotion then the true reliques were And Satan vsed the world as the Philistimâ—… vsed SAMSON Iudg. 16. First they bound him secondly they pulled out his eyes thirdly they compelled him to grind in their mil and last of all they made a play-soole of him But when they were at the hight of their contempt then suddenly came their destruction Euen so after that Satan had bound the world with the bands of idolatrie and blindfolded them and made them to serue in vile and filthy offices in end with false and forged reliques he would mak a playfoole of the world but then in the mercie of God the kingdome of the deuill began to be shaken and ouerturned The coat of Christ his purple garment his
that precious treasure if so be in the keeping of it there be so great deuotion as the Romane Church now talks of Thirdly what is the cause that the Romane Church brags so much of antiquity when as the worshipping of the crosse one of the maine points of their Religion was vnknowne to the first 300. yeeres of our LORD now in the 4 Cent. the crosse is found but not worshipped yea and the adoration of it is detested abhorred as an error of Pagans To Macarius succeeded Maximus who had be ne his fellow-labourer as of old Alexander was to Narcissus Macarius gouerned the Church of Hierusalem in the peaceable dayes of Constantine but Maximus gouerned that same Church himselfe alone in the dayes of Constantius Hee was present at the Councill of Tyrus but Paphnutius a Bishop and confâ—…ssor in Thebaida pitied the simplicitie of Maximus whom the Arrians with deceitfull speeches had almost circumueened and he stepped to him and suffered him not to sit in the assembly of vngodly people wherâ—…upon followed a bande of indissoluble conjunction not onely with Paphnutius but also with Athanasius who was charged with many false accusations in that wicked Councill of Tyrus This warning made him circumspect and wise in time to come so that hee was noâ—… present at the Arriane Councill of Antiochia gathered vnder pretence of dedication of the Temple which Constantine began to build but his sonne Constantius perfected the building of it To Maximus succeeded Cyrillus a man greatly hated by the Arrians in so much that Acacius bishop of Casarea Palestine deposed him no doubt by some power granted to him by the Emp. Constantius with aduise of Arrian Bishops Notwithstanding Silvanus Bishop of Tarsus receiued him and hee taught in that Congâ—…egation with great liking and contentment of the people The strife of Acacius against him in the Councill of Seleucia I remit vnto the owne place In time of famine hee had a great regard to poore indigent people and sold the pretious vessel and garments of the Church for their support This was a ground of his accusation aftâ—…rward because a costly garment bestowed by the Emp. Constantine to the Church of Hierusalem Cyrillus sold it to a merchant in time of famine and againe the merchant sâ—…ld it vnto a lasciuious woman and such friuolous thiâ—…ges wâ—…re aggreaged by the Arrians who hated the men of GOD. Of other Pastors and Doctors in Asia Africa and Europe BESIDES the Patriarchs of principall places GOD raised vp in this CENTURIâ—… a great number of learned Preachers who were like vnto the Ibides of Aegypt a remedie prepared by GOD against the multiplied number of venemous and flying Serpents Euen so learned Fathers of whom I am to speake were instrumentes of GOD to vndoe the Heresies which abounded in this age aboue al other ages Did not Nazianzenus vndoe the Heresie of Apollinaris Basilius the Heresie of Eunomius Hilarius like vnto a sâ—…conde Deucalion saw the ouer-flowing speate of Arrianisme abated in FRANCE Ambrosius Epiphanius and Ierom set their hearts against all Heresies either in their time or preceâ—…ding their dayes It were an infinite labour to write of them all who in this age like vnto glistering starres with the shining light of celesticall doctrine illuminated the darknesse of the blind worlde but the names of some principall Teachers GOD willing I shall remember Eusebius Pamphili Bishop of Caesarea in Palestina liued vnder the Emp. Constantine with whom he was familiarly acquainted He was desired to supply the place of Eustatius bishop of Antiochia whose deposition the Arrians without all forme of order had procured most vnrighteously but he would not consent to accept that charge so that the chair of Antiochia vaked without a Bishop eâ—…ght yeeres Some expecting the restitution of Eustatius others feeding themselues vpon vaine hopes that Eusebius woulde accept that place The Emp. Constantine commended his modestie and counted him worthie to be bishop of the whole world Neuerthelesse hee was not altogether free of the Heresie of Arrius before the Nicene Councill and hee was remisse and slacke in the cause of Athanasius He was so familiarlie acquainted with Pamphilus who suffered martyrdome in Caesarea that hee clothed himselfe with his name and called himselfe Eusebius Pamphili Hee died about the time that Athanasius first returned from banishment by the meanes of Constantine the younâ—…er about the yeere of our LORD 342. Nazianzenus liued in the dayes of Constantius Iulian and Theodosius He was borne in a little towne of Cappadocia called Nazianzum from which he receiued his name Hee was trained vp in learning in Alexandria in Athens his familiarity with Basilius Magnus began in Athens and it was increased in the wildernesse hee preached in Sasima but because it was a place vnmeete for studies hee returned to Nazianzum and was a helper to his aged father After his fathers death he went to Constantinople where he founde the towne in a moste desolate condition in regard the Arrian Macedonian Heresies had so mightily preuailed that all the principall Churches wâ—…re occupied by them Nazianzenus only had liberty to preach in a little Church called Anastatia because the trueth of GOD which seemed to haue bene buried now by the preaching of Nazianzenus was reuiued againe In the second generall Councill gathered by Theodosius because some Bishops of Macedonia and Aegypt murmured against his admission he counterfeited the fact of Ionas and was content to bee cast out of his place to procure peace and concord amongst his brethren He benefited the CHURCH of CHRIST in the dayes of Iulian by writing bookes of Christian Poesie whereby the Christian Youth shoulde haue no harme by the interdiction of Iulian prohibiting the children of Christians to bee brought vp in the schooles of learning Hee detected the Heresie of Apollinaris and the abominations of Heathen idolatrie whereunto Iulian had sold himselfe more clearely then any other man had done A man worthie for excellencie of giftes to bee caâ—…led THEOLOGUS Basilius Magnus Bishop of Caesarea in Cappadocia was so united in heart and mind with Nazianzenus that the pen of Socrates will net separate the treatises of their liues His father Basilius his mother Eumele his nuise that fostered him named Macrina all were Christians His father was martyred vnder the persecuting Emp. Maximus Hee left behind him fiue sonnes three of them were Bishops namely Basilius bishop of Caesarea Peter bish of Sebasta and Gregorius B. of Nyssa Hee was instructed in all kind of learning in Caesarea in Constantinople in Athens vnder Himerius and Proaeresius in Antiochia vnder Libanius At his second returning to Athens hee acquainted himselfe with Nazianzenus They spent too much time in searching out the deepenesse of humane learning and it repented Basilius that he had spent so much time in searching out thinges that are not necessary to eternall life Hee was
yeeee of our LORD 585. Vnder the reigne of Mauritius a Councill was assembled at Constantinople for trying of the cause of Gregorius B of Antiochia whom Asterius Deputie in the East had accused of incest but Gregorius was declared to bee innocent his accuser was scourged with roddes and was banished In this Councill the name of Oecumenick bishop was attributed to Iohn Patriarch of Constantinople The first Councill of Matiscon was assembled about the time of Pelagius 2 as the second Tome of Councills recordeth In it commandement was giuen that no man of the Clergie should cite another man hauing a spirituall office before a seculare iudge And that a bishop or Presbyter should not intangle himselfe with carnall lust after hee is promoted to so high dignitie but the woman who before was his wife nowe let her bee his sister and let the husband bee changed into a brother Marke how subtilly Sathan vnder pretence of lothing matrimoniall chastitie is bringing in all kinde of vncleannesse into the Church The second Councill of Matiscon was conueened in the 24. yere of the reigne of Gunthrannus king of France In it complaint was made that Baptisme was ministred vsually vpon â—…ry holy day insomuch that vpon Pasche day scarce were two or three found to be presented to Baptisme This they ordeined to bee amended and that no man except vpon occasion of infirmitie presume to present his child to Baptisme but to attend vpon the festiuall dayes prescribed of olde that is Pasche and Whitsonday Also it was statute and ordeined that the Sacrament of the altar should be ministred before any communicant person had tasted of meat or drinke That no person who fleeth to the Church as to a citie of refuge be drawne backe againe by violence from the bosome of the Chuch or be harmed into that holy place That a bishop must not bee attached before a secular iudge That the houses of bishops shall be kept holy with exercises of prayers and singing of Psalmes and shall not bee defiled with the barking of dogges and muting of hankes That seculare men shall doe reucrence to those who are of the Clergie euen vnto the lowest degree of them in such sort that if the secular man doe meete any of the Clergie walking on foot he shall honour him by vncouering his head but if the seculare man be riding on horsebacke and the Clergie man on foote then the secular man shall light downe from his horse and shall doe reuerence to the Church man this age smelleth of Antichristian pride In the third Council at Matiscon there is nothing to be read but a contentious disputation betwixt two bishops Palladius Bertramus foolish questions scarse worthy to bee disputed in GraÌ„mer schooles Whether or no a woman may be called homo In the yeere of our Lord 595 in the 13. yeere of the reigne of the Emp. Mauritius Gregorius 1. bishop of Rome assembled a Council at Rome of 24. bishops 34. presbyters whereinto first of all he confirmed the first foure generall Councills He ordeined that at the celebration of the Masse there should be lesse singing more reading of Psalmes and Gospel because weake people transported with the delite of a sweet delicate voyce marked not how men of a lewd life drew neere vnto the Altar of GOD. He ordeined also that laicke boyes should not be cubiculars to the bishops of Rome but that Presbyters Deacons or Monks should be witnesses of the honestie of their secret conuersation And that the beare whereinto the body of the B. of Rome is brought forth to bee buried shall not bee oue spred with any coueâ—…ing aboue the beare That for ordination of men in spirituall offices no reward shall be craued For like as the bishop should not sell the imposition of his hands euen so the minister or notare should not sell his voyce and pen. If hee who is ordeined voluntarlly giueth any thing as a testimonie of his thankfulnesse this is not forbidden to be receiued Gregorius standing before the place where the body of S. PETER is buried pronounced many Anathems whereinto the rest of the assemblie with vniforme consent saide Amen Amongst the rest the Presbyter or Deacon who marrieth a wise is deliuered to the deuill and a man who marieth his owne spirâ—…tuall sister whome in our language we call his gossope hee is likewise deliuered to an euill Heard to bee kept Albeit Gregorius bee not counted the worst amongst the bishoppes of Rome yet when hee followeth not the certaine rule of the written worde of GOD hee is wandering in the mist as boldly as others did before him The Councills which I haue ouerpassed with silence such as Gradense Bracearense Lateranense Lugdunense Pictaviense Metense lest I should ouer charge a litle booke with an vnnecessarie burthen or trouble the reader with reading of superstitious rites damning of old heresies and of euery contentious disputation more duely belonging to ciuile iudges than to spirituall conuentions I reserre mine excuse in this to the wisdome of the iudicious Reader TREATISES BELONGING TO THE sixt CENTVRIE A TREATISE Of the worshipping of Images IN the first 300. yeere of our LORD Images were not admitted into places of adoration In the fourth fifth and sixt Centurie they are admitted into temples yet for the most part without opinion that they should be worshipped as the letter of Gregorius the first written to Serenus bishop of Marseill cleaâ—…ely declareth Nowe it is time to contend against Images when they are come in such credite that they are set vp in temples and places of adoration And first Godwilling I shall intreat of the wordes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what difference is betwuixt them and the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what differences are betwixt these three wordes lest Idolaters should bee left lurking vnder the sconses of words when they are denuded of all other ouerlapping couerings then will they lurke vnder the shadow of an ambiguous word as a Foxe straitly persued will lurke vnder the shadow of a fairne In the second roome I intend to speake of the Images of the Gentils In the third roome of the Images of the Iewes and last of all of the Images of them who beare the name of Christians First concerning the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I affirme that the principall defenders of worshipping of Images of old put no difference betwixt these two wordes for Damascene comparing Images to musicke instruments he sayeth That like as the captiue Iewes had instruments of musicke to praise GOD so in like maner the Babylonians had instruments of musicke to praise their gods In like maner saith he the Pagans had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they honoured their gods and Christians also haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they doe honour to the
yeere of our LORD 712. a Councell was assembled at LONDON where ' Bonifacius was present and Brithuvaldus the chiefe Prelate of ENGLAND and the kings of Saxons domining in ENGLAND were commanded vnder paine of cursing to bee present at this Councell The purposes intraited in this Councell were two to wit concerning the adoration of images and prohibition of marriage to men in spirituall offices About worshipping of images no disputation was heard whether that forme of seruice did agree with the written worde of God or not This was counted a sufficient warrande for bringing images into places of Adoration and for worshipping them especially the image of the Virgine Marie that Eguvinus a superstitious Monke in England of the Order of S. Bennet who afterwardes was made a Bishop Hee affirmed that the Virgine Marie appeared vnto him in a dreame declared that it was her will that her image should bee set vp in Churches worshipped These dreames once confirmed by the oath of Eguvinus and approued by Constantine bishop of Rome and obtruded by Bonifacius the Popes Legate they were embraced in ENGLAND with little contradiction in such a corrupt time The other purpose entraited in this Councell was prohibition of marriage to men in spirituall offices This doctrine of the Romane Church was not receiued without reluctation of the Clergie Alwayes a ground was laide wherevpon followed a building of the doctrine of Deuils ABout the same time that is about the yeere of our LORD 712. it is supposed that the Emperour Philippicus gathared a Councell at Constantinople for vndoing of the sixt Generall Councell in the which the errour of the Monothelues was condemned and that he did this according to a promise made to a monke named Ihonne who fore-tolde him that hee shoulde bee made Emperour and craued this promise of him that when hee should bee aduanced to the Emperiall dignitie hee shoulde vndoe the sixt Generall Councell But the writers of this Historie doe not make particular mention of the Fathers who were present at this Councell The rest of the Historie is cleare that Philippicus razed the pictures of the Fathers who had bene present at this Councell and were pictured in the Temple of Sophia and that on the other part Pope Constantine the first not onely caused the same effigies to bee pictured in the portch of the Church of Sainct Peter at Rome but also procured that the Emperours name should bee rased out of Charters and that his effigie should not bee ingrauen in any kinde of coyned mettall Also it is cleare that Philippicus remoued Cyrus from his office and placed in his rowme Ihonne who fore-tolde him that hee shoulde bee Emperour IN the yeere of our LORD 714. pope Gregorius the second assembled a Councell in the which two bishops of Britanie to wit Sedulius and Fergustus were present It was ordained that Masses shoulde bee cel◅brated publikely in Temples which custome was not in vse before In the seconde Tome of Councels this Synode is referred to Gregorius the third A great number of the Canons of this Councell do concerne marriage That no man should take in marriage a woman who was the relict of a presbyter or a deacon or a nunne or his spirituall sister or his brothers wife or his neece or his mother in lawe or daughter in law or his neare cosines or a womā whom by theft or rauishing hee hath ledde away And that no man should consult with inchaunters and sorcerers And that no man shoulde violate the mandates of the Apostolicke chaire no not in a matter of an haire GREGORIVS the third after he had receiued a mandate from the Emperour Leo concerning abolishing of images he assembled a great Councell at Rome of 903. bishops in the which the Emperour Leo was excommunicated and depriued of his Emperiall dignitie Here marke the tyrannie and fiercenesse of the Antichrist who gaue such authoritie to a Romane preacher to dismount the Monarches of the world from their royall thrones Yet Gregorius the thirde attempted such high matters because the Em. Leo had disallowed the worshipping of images Likewise by his instigation the whole countr◅y of Italie refused to pay tribute to the Em. Now is the banner of the Antichrist displayed against the Emp. and this is a fore-running token of the hatefull inimirie which is to ensue betwixt the popes and the Emperours which God willing shall be declared in i◅s own time Likewise Anastatius patriarch of Constantinople was condemned and excommunicated in this Councell To fauour the Emperour and to dislike the worshipping of Images were two irremissable sinnes and meriting the great Anathems of the bisshop of Rome IN the yeere of our LORD 742 and in time of the reigne of Charles the Great and vnder the popedome of Zacharias the first Bonifacius Archbishop of Mentz assembled a Councell of the bishops pre◅byters and Clergie of France for reformation of abuses in that countrey or rather as the trueth is to bring the countrey of France as hee had alreadie brought manie parts of Germanie to a conformitie with the superstitious rites of the Romane Church It is to be marked that this Nationall Councell was assembled by the mandate of king Charles howsoeuer Bonifacius ordered the affaires of the Councell It was ordained That Synodes shoulde bee kept yeerelie and that Clergie men shoulde not put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance to them who shoulde happen to confesse their sinnes And that hunting and halking and such idle pastimes shoulde not bee vsed by the Clergie That euerie presbyter shall bee readie to giue account of his ministerie to his owne bishop in time of Lent especiallie concerning his ministration of Baptisme the summe of his Catholicke Faith the forme of his Prayers and the order of his saying of Masses That none vncouth bishop or presbyter be admitted without the triall and allowance of a Synode That presbyters and deacons bee not cloathed as seculare men with short cloakes but with the habite of men who are in spirituall offices And that no woman cohabite in the house with them That euerie bishop haue a care within his owne boundes to abolish all Heathnicke superstitions IN the yeere of our LORD 755. and in the thirteenth yeere of the Empire of Constantinus Copronymus a Generall Councell of three hundreth and thirtie and eight bishops was assembled at Constantinople by the commandement of the Emperour In this Councell the worshipping of images was damned and the placing of them in Oratories and Temples where the diuine Majestie is worshipped was forbidden as a custome borrowed from Pagans who had no hope of the resurrection and therefore solaced themselues with pictured similitudes of their friendes as if they had beene bodilie present with them Yea for three principall causes they damned the worshipping of images First because the worshipping of them is
repugnant vnto holie Scripture Secondlie because the diuine and humane nature beeing vnseparablie vnited in CHRIST and the diuine nature cannot bee presented by an image therefore it is not meete to represent His manlie nature by an image lest wee shoulde seeme to separare the two natures in CHRIST And thirdlie because the writinges of auncient Fathers doe vtterlie condemne the worshipping of Images such as Epiphanius Eusebius Gregorius Theologus Athanasius Amphilochius Chrysostomus and Theodorus bishop of Ancyra It were a prolixt thing to make a rehearsall of the sentences of all the forenamed Fathers therefore for breuities cause I will heere onâ—…ly make choise of one place which is this Eusebius Pamphili writing to Constantia the Empresse who was desirous that the image of CHRIST shoulde bee sent vnto her hee returneth vnto her this answere Because yee haue written vnto mee to sende vuto you the image of CHRIST I woulde gladlie vnderstande what image of CHRIST yee are inquiring for whether it bee that true and vnchangeable nature bearing the charactor and ingrauen similitude of the person of the Father or if it bee the image of the shape of a seruant which CHRIST tooke vpon him for our sakes As concerning His diuine nature I hope yee are not sollicitous to seeke the image thereof beeing sufficientlie instructed that no man knoweth the Father except the Sonne and on the other part no man knoweth the Sonne except the Father But if yee desire the similitude of mans nature wherewith Hee cladde Himselfe for our sakes vnderstande that the splendor and shining brightnesse of His glorie cannot bee represented with dead colsures and shaddowed pictuâ—…es For euen His Disciples in the mountaine were not able to abide the brightnesse of His shining face Matth. Chap. 17. vers 1. Mark Chap. 9. vers 2. Luk. Chap. 9. vers 28. howe much lesse are wee nowe able to abide the celestiall splendor of His glorified bodie In this Councell Germanus bishop of Constantinople Gâ—…orgius Cyprius and Damascene a Monke who were principall defenders of the worshipping of images were excommunicated In the Canons of this Councell which were nineteene in number inuocation of Sainctes hath allowance in the fisteenth and seuenteenth Canon So that in this Councell also is presented vnto vs a viue paterne of the weaknesse of Councels Like as in euerie sacrifice there was dungue so likewise in euerie Councell there is found some note of infirmitie and weaknesse And it is a foolishe thing to adhere to all the ordinances of Councels except they doe agree in all pointes with the written worde of GOD. IN the yeere of our LORD 788. and in the eight yeere of the reigne of Irene and her sonne Constantine a Councell was assembled at Nice in Bythinia of three hundreth and fiftie Bisshops The Aâ—…hass dours of Adrian the first bishop of Rome were present in this Assemblie Basilius bishop of Ancyra Theodorus bishop of Myra and Theodosius bishop of Amorium offered to the Councell their supplicant letters confessing that they had sinned in condemning the worshipping of images in the Synode assembled by Constantinus Copronymus These reedes shaken with the winde and vnconstant fooles were accepted in fauour as a preamble vnto this malignant Councell The epistle of Adrian bishop of Rome was openlie read in the Councell approuing the worshipping of images His letter was full of fables and lies such as the fable of the leprosie of Constantine and of the shedding of the blood of innocent babes to procure remedie against his sicknesse and the baptisme of Constantine by Syluester the miraculous restoring of the Emperour to health after his baptisme and of the images of Peter and Paul produced to Constantine before his baptisme Such a Legend of lyes no Councell could haue heard read in their audience if it had not beene a time in the which the mysterie of iniquitie was effectuallie working For the historie of the life of Constantine written by Eusebius expresselie prooueth the contrarie to wit that Constantine was not leprous but rather a man of a cleane and vnspotted bodie and that hee was not baptized by Syluester in Rome but by Eusebius in Nicomedia Notwithstanding the letter of pope Adrian was accepted and allowed by the Councell And it was ordained That the images of CHRIST of the blessed Virgine Marie and of the Sainctes shoulde not onelie bee receiued into places of Adoration but also shoulde bee adored and worshipped And the honour done to the image is thought to redounde to him or her who is represâ—…nted by the image according to the wordes of Basilius Magnus But Basilius Magnus is writing in that place of CHRIST the image of the inuisible GOD and not of images made with mens handes The Fathers of this Councell as it were bewitched by the delusions of the Deuill were not ashamed to confirme the adoration of images by lying miracles and by a foolish confabulation betwixt the Deuill and a Monke whome Sathan ceassed not to tempt continuallie to the lust of vncleannesse and would make none ende of tempting him except hee woulde promise to desist from worshipping the image of the Virgine Marie But argumentes taken from the fables of Monkes and delusions of the Deuill are not to bee hearkened vnto in a matter expresselie repugnant to the written word of God IN the yeere of our LORD 794. CHARLES THE GREAT King of FRANCE assembled a great Councell at FRANKFORD partlie in regarde of the heretique Foelix who called CHRIST the adoptiue Sonne of GOD in his humane nature and was condemned in a Councell assembled at RATISBONA ANNO 742. but hee was returned to his vomite againe and therefore was of nâ—…we againe condemned as a notable heretique in the Councell of FRANKFORD partly also in respect of the great disputation that arose euerie where concerning the worshipping of images disallowed in the Councell of Constantinople and allowed in the seconde Councell os Nice Not onelie the bishops of France but also of Germanie and Lombardie as Prouinces subdued to the King of France were present at this Councell Likewise Pope Adrian sent his Ambassadours Theophilactus and Stephanus to the Councell And Charles himselfe King of France was present in the Councell of Frankford The Ambassadours of pope Adrian produced the actes of the seconde Councell of Nice hoping that the Councell of Frankford shoulde haue giuen consent and allowance vnto the same But the Fathers of this Councell collationed the actes of the Councell of Constantinople with the actes of the seconde Councell of Nice And they disallowed in the Councell of Constantinople the strict prohibition to picture images either in Temples or other places And in the seconde Councell of Nice they disallowed the Act of worshipping of images and of honouring them with garmentes incense candles and kneeling vnto them counting the afore-saide Act to bee so impious that the Councell in the which it was concluded was neither worthie to bee called Catholicke nor Oecumenicke The
was baptized Vlpianus an enemie to Christians Mammea the Emperors mother is instructed by Origen in the faith Turinus killed with smoke Origen wrote a booke de martyrio The malice of Satan against true ' Pastors Origen got not the honor of martyrdome Difference betwixt holy scripture and other bookes The 7. persecution ANN. Ch. 250. Alexander Babylas both dicd in prison Origen at Jerusalem closeth the booke and wepeth The teeth of the holy martyre Apollonia The veritie hath no neede to be vnderpropped with lies Maried Bishops The rigour of Novatus The 8. persecution ANN. Ch. 259. The martyrdome of Cyprian Theotecnus B of Caesarea incourageth Marinus Christians full of pitis The historie of Eusebius concerning the two bâ—…asen images in Caesarea Philipi The 9tpersecution ANN. Ch. 278 Aurelian with ctutle authoritie assisteth the Church against Samosatenus Temples 〈◊〉 built by Châ—…stians after the death of Valerian The 10 persecution ANN. Ch. 308. John a noble man borne rent in pieces the Emperours proclamation The martyrdome of Peter Dorotheus and Gorgonius Horrible crueltie against Christian women A towne in Phrygiaset on fire and al the inhâ—…bitants buâ—…nt with fire Mauritius with a whole legion of Christian souldiers martyred Diocletian and Maximian giue ouer their imperiall function Constantius tried his captames whether they wâ—…re Christians or not Edicts against Christians ingraued in brasse A sudden change of the prosperitie of Pagans into aduâ—…suie Maximinus was ouercome in battel by Licinius Sophronia chused rather to kilâ—…her selfe then to be abused by Maxentius Constantine seeth the similitud of a bright crosse inheauen Maxentius ouer come in battell by Constantine Three cruell edicts of Licinius against Christians Fortie martyrs tormented first with cold and next wâ—…th heate Bishops of Rome Zephyrinus Callistus Vrbanus Pontianus Anterus Fabianus Cornelius A council at Rome against Novatus Lucius Stephanus Xistus 2 Dionysius Felix 1. Eutychianus Caius Marcellinus Marcellus Eusebius Of other preachers doctours Tertullian Origen Cyprian Bishops of Alexandria Bishops of Antiochia Artotyritae Alogi Adamiani Theodotiani Mâ—…deciani Bardesianistae Ualesii Apostolici Origeniani Artemon Helcesaitae Sabelliani Nepotiani Samosatenus Manes Manichei Hieracitae Purgatorie and worshipping of reliques errors borrowed froÌ„ Pagans Foolish borrowing Foolish following Error growing worse worse The error of Purgatorie fire misliked by Augustine but not fully impugned Simil. Many handmaids of Purgatorie An exhortation to detest the originall of Purgatorie Simil. Simil. Preposterous feare credulity of people â—…pholde people An exhortation to corrigible Papists The vse of temporall paines Fault and punishment there of both abolished in Christ. Plaeces of the old Testament abused for stablishing of Purgatorie Places of the new Testament abused A place out of the booke of the Maccabees for câ—…nsi mation of sacrifice for the dead and consequently of Purgaterie Simil. By the praiers made for the dead of old Purgatorie cannot be sufficiently confirmed The place of Augustine serm 32. de verbis Aposloli examined The place of Chrysostom homil 3 in epist. ad Phillip examined Fables of Damascene forstablishing of Purgatory True Christians leane vpon the purging blood of Christ. The corruption of mans nature Simil. The great slight of Satan Another craft of Satan The third craft of Satan We reade of graues opened for dishonouring but not for honouring of bones No example in the nâ—…w Testament of raâ—…sing bones out of the graue to be worshipped The fathers neerest to the Apostles dayes freest of superstition Buriall of Christians hindered to quench the hope of resurrection What time transporting ' of the bones of the Saints began and how long this custome continued without adoration An answeâ—… to an objection Answere to another objection An answere to the thirde objeâ—…tion No testimonie in scripture to proâ—…e the Worshipping ofreliques The sheep-heards staffe of Moses The cloake of Elias The Church of the lewes might haue had moe reliques then the Romane Church Worshipping of reliques after the 592. yeere of our Lord. Object The first answere The second answere The third answere The fourth answere False reliques Simil. Great busines to destroy Christ after he was borne as great businesse to aduance the Antichrist Christ instituted none of the Apostles to be supreme heade ouer the rest The decretal epistles attributed to the Bishops of Rome of old are forged false 1. 2. 3 4 5. 6. The first step Simil. The second step Gratianus exception froÌ„ the councill of Carthage is foolish The third step The fourth steppe The fist step The sixt step The sâ—…uinth steppe Simil. The eighâ—… steppe Acomparison between Christ and the Antichrist The first Tragedie The second Tragedie Simil. The third Tragedte 1. Chr. 14. verse 11. Iudg. 6. verse 16. Gene. 37. verse 34. Gen. 50. verse 1. Epistle Iude verse 11. Isai. 27. verse 1. Similitude â—…seb de vita 〈◊〉 lib. 2. Sozom. lib. 2. Cap. 14. Idem lib. 2. cap. 8. 9. 10. 13. Sozom. lib. 2. cap. 15. Ruffin lib. 1. cap. 9. Theodor. lib. 1 cap. 22. Sozom. lib. 2. cap. 24. Ruffin lib. 1. cap. 10. Socrat lib. 1. cap. 20. Theodor. lib. 1. cap. 23. Sozom. lib. 2. cap. 6. Euseb. de vita Constant. lib. 4. Theod. lib. 5. cap. 20. Socrat. lib. 1. cap. 1. Idem lib. 3. cap. 11. lib. 3. cap. 18 Ruffin lib. 2. cap. 30. Socrat. lib. 1. cap. 18. Sozom. lib. 1. cap. 8. Genes 18. Sozom. lib. 2. cap. 4. Sozom lib. 2 cap. 2. Socrat. lib. 1. cap. 18. Socrat. lib. 5. cap. 8. Socrat. lib. 1. cap. 6. Functii Chronolog Iohn 3. Euseb. do vita Constant. lib. 4. Ruffin lib. 1. cap. 19. Socrat. lib. 2. cap. 46. Idem lib. 2. cap. 5. Socrat. lib. 2. cap. 32. Ruffin lib. 1. cap. 11. Theâ—… li. 2 cap. 3. Theoder li. 2 cap. 3. Thâ—…d ibid. Theod. lib. 2 cap. 13. Theodoret. ibid. Prouer. 10 verse 9. Sâ—…crat lib. 2 cap. 27. Socrat. lib. 2. cap. 32. Socrat. lib. 2. cap. 33. Theod. lib. 2. cap. 32. Socrat. lib. 3. cap. 21. Socrat. lib 3. cap. 1. Socrat. ibid. Socrat. ibid. Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. Theod. lib. 〈◊〉 cap. 8. Socra lib. 13 14. Sozom. lib. 5 cap. 15. Matth. 5. Theod. lib. 3. cap. 16. Sozom. lib. 5. cap. 17. Titus 1. verse 15. 1. Cor. 10. verse 25. Theod. lib. 3 cap. 15. Ruffin lib. 2. cap. 28. Theodor. li 3 cap. 6. Theodor. li. 3 cap. 7. Theod. ibid. Socrat. lib. 3. cap. 2. Socrat. lib. 3. cap. 15. Ruffiin lib. 2 cap. 33. Sozom. lib. 5 cap. 4. Thâ—…odor lib. 〈◊〉 cap. 9 10 Socrat. lib. 3. cap. 18. 19. Theodoret. ibid. Ruffin lib. 1. cap. 37. 38. 39. Socrat. lib. 3. cap. 20. Theod lib. 3. cap. 20. Sozom. lib. 5 cap. 22. Socrat. lib. 3. cap. 21. Sozom. lib. 6 cap. 1. 2. Ruffin lib. 2. cap. 1. Socrat. lib. 3. cap. 21. 22. Theod. lib. 4 cap. 2. 3. Theod. lib. 4. cap. 4. Sozom. lib. 6. cap. 6. Socrat. lib. 4. cap. 31. Ruffin lib.
the stormie tempests of windes floods and raine cannot procure the fall of it Mat. 7. This house I say is vndoubtedly the building ofGod Let vs therfore seek out the true foundation of it which beeing found out let euery one of vs endeuour to be a liuing stone adhering by faith to the true foundation The worde foundation is sometime properly taken sometime vnproperly Properly 1. Cor. 3. ver 11. in these words For another foundation can no man lay then that is laide which is Christ. Vnproperly the doctrin of the Prophets and Apostles is called a foundation because it leadeth to Christ the very true foundation Ephes. 2. yer 20. Ye are built upon the foundation of the Prophets and Apostles In like maner faith that coupleth vs to the true foundation figuratiuely beareth this name Epist Iud. Build your selfe in your most holy faith ver 20. These figuratiue speaches should offend no man no more then if a man dwelling in Rhegium or Syracuse were demanded where is Icrusalem and hee should point out his finger toward the East and say there it is his meaning is there is the way leading to Jerusalem euen so when wee say that the Apostles doctrine is the foundation of the Church our meaning is that Apostolicke doctrine is a lanterne leading to Christ the true foundation The Prophet ISAI speaking of Christ in a proper sense writeth Therefore thus saith the Lord. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation and he that beleeueth shall not make haste Isa. 28. ver 16. Many Metaphores are here I grant and if any man list to be contentious he may affirme that in the very worde foundation there is not inlacking a piece of figuratiue speach Yet this standeth certaine that nothing is properly called the foundation of the house of God except Christ Iesus alanerly In this description of the true foundation of the Church we haue two great comforts and one wholesome admonition The first comfort is this that he who knoweth all our infirmities and by what remedies they may be best supported he hath sent his owne Sonne in our nature to beare our burthens as a foundation beareth the weight of the whole house He commanded MOSES to make a brasen serpent in the wildernesse by the sight whereof the people bitten with fierie serpents were cured Numb 21. 8. And the Lord knewe best to what foundation his poore Church leaning might finde surest safetie and sweetest refreshment Therefore O people stinged with serpents be not afraid to looke vp vnto the brasen serpent because it is the remedie prepared by God himselfe to support your wounded bodies And O weake afflicted and persecuted Church take boldnesse to adhere to Christ the precious and sure foundation appointed by God himselfe for the support of your distressed estate And the Prophet to mooue the Church to serious and diligent attendance vseth the word Behold As if the Lord were pointing out a comfort with his owne finger to wearie sinners and saying O sinner that art wearie with that burthen that hangeth on thy backe so fast presseth thee downe so sore come I will shewe thee a resting place euen the stone that I haue laid in Sion goe to it beholde I haue laide it there my selfe and that stone will beare all thy burthens refresh thee in al thy tentations On the other part marke that Satan that great deceiuer when he would most subtilly deceiue people hee will needes counterfaite God and point out his finger also and make demonstrations and say Beholde Christ is in the dâ—…sert or beholde Christ is in the secret place Mat. 24. ver 26 beleeue it not saith Christ. When God saith beholde wee will take diligent attendance what is it that the Lorde hath pointed out vnto vs. But when Satan putteth out his finger also and saith behold Christ is euen here presently really corporally in the boxe caried by the Priest then beware of the deuils demonstrations for he is an olde subtle serpent and hath deceiued many The Papistes taking aduantage of demonstratiue wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou seest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke throughly into it they take the boldenesse to affirme that the body of Christ is corporally present in the holy Sacrament which body wee not onely see but also wee touch and wee not onely touch but also wee eate it and not onely doe wee eate it but also wee carie it home vnto our houses Vpon this place of CHRYSOSTOME they haue grounded such vndoubted assurance that Christe is corporallie present in the Sacrament that the Papistes in the Northerne partes of Scotland sâ—…nt a letter to Sterling to M. P. S. to resolue the Marquesse of Huntley in the matter of the Sacrament because CHRYSOSTOME apparently condescendeth to corporall presence ofChrists body in the Sacrament When I read the letter I said and as yet doe say that they needed not to haue taken so much paines to seeke for resolution of that question either for them or for others but reade forward the words of CHRYSOSTOME that follow where hee maketh his owne meaning plaine saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to lay Therefore clenge thy soule and prepare thy minde for the receiuing of these mysteries Can there be a more cuident declaration of his meaning then this First where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou seest him not in the crib but vpon the altar But I pray you with what cye see we Christ vpon the altar or table for both are one thing as the learned know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith CHRYSOSTOME that is with the eye of our soule and minde Againe he saith that wee touch that blessed body of Iesus But with what finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the finger of our soule minde Againe he saith that we eat that blessed body but with what mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the mouth of our soule our mindc lastly he saith that we carie him home but in what stomacke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stomack of our soul mind For this cause he exhorteth vs to clense prepare our soule mind for the participation of diuine mysteries Prepare the eye of our mind to see Christ the finger of faith to touch him the mouth of faith to eatc him and the stomacke of our soule to keepe the Lorde Icsus Chrysost. in 1. Cor cap. 10. Homil. 24. Is there in these words one syllable that soundeth to corporall and carnal manducation of the flesh of Christ I hauc cast in this short digression to let our Northerne Papists vnderstand that the arguments which they supponed to be inuincible may be easily answered The comparison of Christ to a stone is so frequently vsed in Scripture that the very prophecie of Christs natiuitie death and latter comming to judge the world are illustrate by this
fashioned according to the similitude of this world Rom. 12. In doing great things by faith they surpassed mightie Monarches In patient suffering of cuil they ouerwent admired Philosophers In this persecution SIMON the sonne of CLEOPAS an ◅oly A postle suffered martyrdome being now an hundreth and twentie yeeres olde he was first scourged and then crucified but all this rebuke hee most patiently suffered for the Name of Christ Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdome wee haue spoken in the first Centurie the time of his suffering was in the time of TRAIANVS Plin. 2. Deputie in Bithynia breathing threatnings against innocent Christians persecuted great numbers of them to the death In ende he was commoued and troubled in his owne minde considering both the number and patient suffering of Christians that were put to death hee wrote to the Emperour declaring that Christians were men of good conuersation and detested murther adulterie and such other vngodlinesse onely they had conuentions earely in the morning and they sang Psalmes to the honour of Christ whom they worshipped as God but they would not worship images here make the portrait of the ancient Apostolicke Church what conformitie the Romaine Church in our dayes hath with it the Lord knoweth This letter of PLINIVS mitigated the Emperours wrath in a part yet gaue he no absolute commandement to stay the persecution but only that the judges should not search them out narrowly but if any happened to be presented before them then let them be punished Euseb. eccl hist. lib. 3. cap. 33 What confusion was in this edict it is well marked by TERTVLLIAN the one part of it repugneth to the other In forbidding to search them out narrowly he declareth their innocencie but in commanding to punish them when they were presented hee pronounceth them to be guiltie Tcrtul Apol. This is that Emperour for whose soule GREGORIE the first made supplications to God 400. yeeres after his death and was heard of God as DAMASCEN writeth serm de defunctis This superstitious Monke of the descent of Saracens blood if hee supponed GREGORIE to be so full of charitie that hee prayed for the soule of one persecuting Emperour why would he not bring him in praying also for all the ten persecuting Emperours to the ende that they being all deliuered from the condemnation of hel heauen might be counted a mansion both for Christes true disciples and also for Christs hatefull and impenitent enemies Adrianus AFter TRAIAN AELIVS ADRIANVS reigned 21. yeeres Chytr Chron. In his time ARISTIDES and QVADRATVS the one a Bishop the other an Orator at Athens wrote learned apologies in defence of Christian Religion and did so mitigate the Emperors mind that in his time no new commandement was set foorth to persecute Christians Euseb. eccl hist. lib. 4 cap. 3. Ierom Catal. script eccles BARCOCHEBAS at this time peruerted the nation of the Jewes and called himselfe the promised MESSIAS whome the foolish Iewes followed to their owne ouerthrow and destruction TYNIVS RVFVS Deputie in Iadea besieged this man in Bethera a towne not farre distant from Jerusalem and destroyed him with all his adherents Also the whole nation of the I◅wes was banished from their natiue soyle and the towne of Jerusalem was taken from the Jewes and deliuered to other nations to be inhabitants of it and was called by the Emperours name Aelia Euseb. eccl hist lib. 4. cap 6. Thus we see that the Iewes who would not receiue Christ who came in his fathers name yet they receiued another who came in his owne name and like vnto babes who are easily deceiued with trifles they were bewitched with the splendor of a glorious name for BARCOCHEBAS signifieth the sonne of a starre and he saide to the Iewes that hee was sent as a light from heauen to succour their distressed estate but he might haue beene called more justly BARCHOSBA the sonne of a lie Here I giue warning againe that wee take heede to our selues lest we be circumveened with the deceitful snares of the deuill for it is an easie thing to fall but a difficill thing to rise againe The Christians who liued in the dayes of ADRIAN were glad to be refreshed with the crums of outward comfort which are denied to no accused persō in the whol world viz. that Christians shall not be condemned to death for the importunat clamors and cryes of a raging people accusing them except it be proued that they haue transgressed the Law and haue committed some fact worthie of death Reade the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputie in Asia Euseb eccl hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honour of Christ voide of images because such was the custome of Christians was impeded and hindered by some of his familiar friendes who said that if he so did all men would for sake the temples of the gods of the Gentiles and become Christians Bucolc citing the testimonie of LAMPRIDIVS writing the life of ALEXANDER SEVERVS In this point good reader marke what Church is like vnto the ancient primitiue and Apostolicke Church whether the Church decked with images or the Church voide of images Antoninus Pius TO ADRIAN succeeded ANTONINVS PIVS his adopted sonne reigned 23. yeeres Chytr Chron. Hee was so carefull to preserue the liues of his subjects that he counted it greater honour to saue the life of one subject then to destroy the liues of a thousand enemies Carion lib. 3. Monarch 4. In this Emperours time IVSTINVS MARTYR wrote notable bookes of Apologie for the Christians which were presented and reade in the Senate of Rome and mollified the Emperours minde toward Christians as clearely appeareth by his edicts proclaimed at Ephesus in time of most solemne conuentions of all Asia Euseb. eccl hist. lib. 4. cap. 13 Antoninus Philosophus L. Uerus AFter ANTONINVS PIVS succeeded his sonne in law ANTONINVS Philosophus otherwise called MARCVS AVRELIVS with his brother L. AVRELIVS VERVS This is the first time whereinto the Romaine empire was gouerned by two Augusti Albeit TITVS had associated his brother DOMITIAN to be a fellow labourer with him in the worke of governement yet was not DOMITIAN counted or called AVGVSTVS vntill the death of his brother TITVS But nowe at one and the selfe same time two Emperours doe reigne ANTONINVS Philosophus reigned 19. yeeres LVCIVS VERVS his brother 9. yeeres And so after the death of VERVS the whole gouernement returned to ANTONINVS Philosophus alanerly Euseb. eccl hist. lib. 5. cap. 9. Bucolc He was called a Philosopher not onely in regard of his knowledge but also in respect of the practise of Philosophie Hee was neither greatly puft vp by prosperitie nor greatly casten downe by aduersitie yet he was a cruell persecuter of innocent Christians Now is the fuell added to the fornace the fourth time and the flame is great and the arme of wicked men who hated
a worthy Presbyter in Casarea whose life and death EVSEBIVS hath described in a seuerall treatise all these I say were crowned with martyrdome Euseb lib. 8. cap. 13. MAXIMIANVS Emperour of the West whose persecution EVSEBIVS describeth not at such length as the persecution of DIOCLETIAN in the East hee was like vnto a wilde Boare trampling vnder his feete the vine-yarde of God Hee slewe MAVRITIVS a noble Captaine with a legion of Christian and Thebane souldiers because they would not consent to offer sacrifice vnto idoles This was done beside the riuer of Rhonne hist. Magd. Cent. 4. The martyres of France Italic and Germanie specially at Colen and Triers where the blood of Christians was shed in such aboundance that it ranne like small brookes and it coloured great and maine riuers the multitude I say of these holy martyres and the diuersitie of tormentes dayly excogitate against them what memorie is able to comprehend or what tongue is able sufficiently to expresse In ende when these two Emperours were drunken with the blood of the Saintes of God and sawe that the numbers of Christians dayly increased they beganne to relent their forie and madnesse a litle beeing at last content that the punishment of Christians should bee the thrusting out of their right eyes and the maiming of their left legges with condemning them to the mines of Mettalles Euseb. lib. 8. cap. 12. The mercies of the wicked are cruell saith SALOMON Prou. 12. ver 10. Before two yeeres were fully compleete after the beginning of this tenth persecution these two furious persecuters for what cause God knoweth gaue ouer their imperiall function and remained not Emperours any more but as priuate persons Euseb. lib. 8. cap. 13 DIOCLETIAN after he had denuded himselfe of the imperiall dignitie liued almost 9. yeeres MAXIMIAN within foure yeeres after was slaine by the commandement of CONSTANTINE Bucolc The imperiall dominion then remained with CONSTANTIVS CHLORVS and GALERIVS MAXIMINVS These two diuided the whole monarchie betweene them CONSTANTIVS contented himselfe with France Spaine and Brittaine GALERIVS MAXIMINVS had the rest CONSTANTIVS tooke CONSTANTINVS his sonne to bee CAESAR vnder him and GALERIVS MAXIMINVS chused his two sonnes MAXIMINVS SEVERVS to be CAESARS vnder him The Romaine souldiers also set vp MAXENTIVS the son of MAXIMIANVS HERCVLEVS to be their Emperour against whom GALERIVS sent his sonne SEVERVS who beeing slaine he chused LICINIVS in his stead Of these fiue who reigned all at one time the like whereof came not to passe at any time before two Emperours and three Caesars three of them viz. GALERIVS and MAXIMINVS his sonne and LICINIVS prosecuted the persecution begun by DIOCLETIAN neere the space of 7. or 8. yeeres which was to the yeere of our Lord 318. The other two CONSTANTIVS and his sonne CONSTANTINE were fauourable to Christians Constantius Galerius Maximinus CONSTANTIVS CHLORVS reigned as Emperour 13. yeeres Others say 16 some say 11 yeeres Hee ended his life in peace at Yorke Hist. Magd. Hee was not onely friendly to Christians but also hee counted them the only faithful subjects to Emperours And such as hee perceiued that for loue of honour gaine or any worldly commoditie would make shipwracke of a good conscience and sacrifice to idoles albeit they had allowance by his owne fained commandement giuen out for exploration of the religion of his Captaines and souldiers rather then seriously and from his heart allowing the worshipping of idoles these I say who made no conscience to worship idoles for conquessing fauour at the Emperours hands he disauthorized them remoued them from offices and counted them men who were false to God and would neuer be true to him Euseb. de vita Constantini lib. 1. MAXIMINVS elder yonger in the East parts of the world were cruell persecuters Because ecclesiastical writers do not clearly distinguish the crueltie of the father from the crueltie of the son I shal comprise al vnder the name of GALERIVS MAXIMINVS the father of the other MAXIMINVS He was not vnlike vnto PHARAO for when the correcting hand of God was vpon him then he relented his furie but when the plague ceased hee returned againe to his wonted malice First God smote him with a wonderfull vncouth disease so that his flesh began to putrifie innumerable multitude of vermine swarmed out of his inward parts then hee commanded that the persecution should cease and that Christians should pray for him he published edicts of peace in their fauours throughout all his dominions But scarce continued he in this good resolution 6. months when as he sent out contrarie edicts and caused them to be engraued in brasse which thing was not done at any time before to be set vp in euery citie Euseb. lib. 9. cap. 7. whereupon ensued grieuous persecution SILVANVS B. of Emisa LVCIANVS B. of Antiuchia who suffered martyrdome at Nicomedia after hee had giuen in his apologie to the Emperour and PETER B. of Alexandria Euseb. lib 9. cap. 6. The martyrdome of king ANTHEAS and 37. thousand moe martyrs with him 1 passe by as a thing vncertaine because EVSEBIVS could not haue ouerpassed with silence such a rare and wonderful crueltie committed in his owne time if it had bene of veritie done as some alledge Other thirtie thousand are said till haue beene martyred in sundrie places and this is very probable because the martyres who suffered in this tenth persecution were innumerable QVIRINVS B. of Scescania a towne of vpper Pannonia was throwne into the flood hauing an hand mill hanged about his necke and so was drowned I leaue a recitall of the names of all the rest of the martyres of whom I reade to haue suffered martyrdom at this time like as I haue done in all the preceeding persecutions Now to speake somewhat of the cruell edict of this Emperour ingraued in brasse and hanged vp in all principall cities specially in Tyrus In it he gloried that peace wealth prosperitie and plentie of all good things were in his time and he attributed the glory of all this aboundance to the deuote worshipping of the heathen gods At this time saith EVSEBIVS was that fulfilled which the Lord Iesus foretold that the tribulation of those dayes should be so great that except those dayes had bene shortened no flesh could haue bene saued but for the Electes sake those dayes should be shortened yea and if it were possible the very Elect should be deceiued Mat. 24. ver 22. ver 24. But the Lord pitying the infirmitie of his Saintes and to stop the blasphemous mouthes of heathen people turned suddenly al their joy into mourning and lamentation with famine pestilence warfare and vncouth diseases whereby the eyes of men and women were blinded the Lord dantoned the insolent pride of this bloodie Tyrant It is to be noted that in time of this publicke calamitie Christians and no others but they onely were found to be fraughted with loue and full of
Constantine The Arrians finding themselues to be vtterly rejected by Athanasius they addressed themselues to Constantinople vnder the conduct of Eusebius bishop of Nicomedia and threatned Alexander that incase hee woulde not voluntarily receiue Arrius into the fellowship of the Church then they should bring him in authorized with the Emperours commande to the grieuance of his heart Alexander clothed himselfe with the armour of GOD and all the night long prayed in this sence LORD if Arrius be to be receiued to morrow into the communione of thy CHURCH then let thy seruant depart in peace and destroy not the just with the wicked but LORD if thou wilt spare thy CHURCH whereunto I am assured thou wilt be fauourable then LORD turne thine eyes toward the wordes of the Eusebians and giue not thine inheritance to a desolation and reproach and cut of Arrius lest while he entreth into the CHURCH his heresie also seeme to enter with him and so no difference seeme to bee betwixt Pietie and Jmpietie The day next following the prayer of Alexander Eusebius bisshop of Nicomedia with his retinue came with great confidence pompe to performe all which they had threatned they would doe But Arrius was compelled to goe to a secret place whereinto his bowels gusihed out and hee concluded his wretched life with ignominie and shame To Alexander succeeded Paulus His lot was to gouerne this Church vnder the reigne of an Arrian Emperour Constantius who rejected him and seated Eusebius bishop of Nicomedia in his place But this great parrone of the Arrian Heresie scarcely was placed in Constantinople when he ended his life The Homousians receiued againe Paulus to bee their bishop The Arrians choosed Macedonius This was the câ—…use of great debate in Constantinople and the people diuided in factions hatefully inuaded one another The Emperour hearing of the tumult sent Hermogenes the generall commander of his horsâ—…-men to remoue Paulus from Constantinople Hermogenes was very ready to execute the Emperours commandement but the people being affectioned toward their Pastor arose vp with popâ—…re tumult compassed the house of Hermogenes set it on 〈◊〉 slâ—…w himselfe and fastned a corde to his legges and trailed him along the streetes For this cause the Emper. Constantius willing to punish the authors of this tumult hastened to come to Constantinople The people went foorth to meete him and with reares confessed their fault and craued pardon The Emperour absteined from punishing them vnto the death but he cutted off the one halfe of the victuall which the liberalitie of his father had bestowed vpon Constantinople to bee payed yeerely out of the tributes of Aegypt He banished Paulus the second time and seated Macedoâ—…ius in Coâ—…stantinople not without effusion of blood Paulus was againe restored by the meanes of the Emp. Constans but after the death of Constans he was banishâ—…d to Cucusus a towne of Armenia where he was strangled by the bloody Arrians The Church of Constantinople was miserably troubled with Arrianisâ—…ne vnder the reignes of Constantius Valens The reignes of Graiianus and Theodosius was a breathing time to the professors of the true Faith At this time Nazianzenus a constant defender of the Faith was chosen Bishop of Constantinople who notwithstanding voluntarily left the great Citie in regarde the Bishops assembled in the second generall Councill gaue not a full and uniuersâ—…ll consent to his admission Yet gaue they all without hesitation their consent to Nectarius a man of noble birth of the countrey of Cilicia at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who had receiued no ecclesiastical preferment before that time This man I say they made Bishop of Constantinople with full consâ—…nt and allowance both of the Councill and people ouerpassing Nazianzenus so fraile are the cogitations of men euen in generall Councils that they are oft times more ruled with affection then reason Nectarius continued in that office vntill the third yeere of the reigne of Arcadius that is vntill the yeere of our LORD 401. In his time the confession of sinnes done in secrete to presbyter poenitentiarius was abrogated in the Church of Constantinople vpon this occasion as Socrates writeth A certaine noble woman was confessing in secret her sinnes to presbyter poenitentiarius and shee confessed adultery committed with one of the Church Deacons Eudaemon this was the name of the father confessor gaue counsell to Nectarius to abrogate this custome of auricular and secrete confession because the Church was like to bee slandered and euill spoken of by these meanes Socrates can scarse giue allowance to this fact of Nectarius in respect that by abrogation of this custome the vnfruitfull works of darknesse were lesse coargued and reproued But Socrates considered not that CHRIST when hee talked with the Samaritane woman at the Well sent away his disciples to buy bread to the ende the poore Samaritane sinner might more freely poure out her secrete sinnes in the bosome of CHRIST who knew all thinges that were done in secrete It is not my purpose to contend with Socrates he is writing an historie I am writing but a short Compend of an historie hee taketh libertie to declare his judgement concerning this fact of Nectarius in abrogating confession of secrete sinnes to pres byter poenitentiarius No man can blame mee to write my judgement concerning auricular confession It is in our dayes not like vnto the mantle where with Sem and Iapheth couered the nakednesse of their Father Noe but it is in very deed a lap of the mantle of the deuill couering the nakednesse of his children that is the horrible treasons that are plotted in secrete by the children of the deuill against Christian Magistrates Nowe is auriculare consession for greater causes to bee abrogated then of olde presbyter poenitentiarius was discharged by Nectarius Bishops of Hierusalem TO Thermon succeeded Macarius anno 318. about the 7. yeere of the reigne of Constantine In his time it is thought that Helena the mother of Constantine founde the Crosse of CHRIST but Ambrose writes that shee worshipped it not for that saith he had beene Gentilis error vanitas impioram that is an errour of Pagans and vanitie of vngodly people But now to lay aside the inexcusable fault of adoration of the tree wherevpon our LORD suffered What necessity had Helena to bee so serious to seeke out this tree and to commit it to the custodie of all posterities seeing that Ioseph of Arimathea who sought the body of IESUS at the hands of Pilate to the end he might burie it honourably yet sought he not the tree whereon CHRIST was crucified which with little adoe might haue bene obtained Secondly during the time that the Crosse was easie to bee found and eâ—…sie to haue bene discerned from other crosses How could the blessed virgine the mother of the LORD and holy Apostles haue committed such an ouersight in not keeping
the Church in the Councill of Sardica but Photinus was deposed at the Council of Sirmium and banished by the Em. Constantius Neuerthelesse after his deposition banishment he continued obstinately in his errour wrote bookes both in Latine Greeke in defence of his Heresie whereby his name became infamous and he was counted the author of this Heresie Audaus was a man of Syria vnder the reigne of Valentinian and his brother Valens Hee published an errour That GOD was like vnto the similitude of a mans bodie This errour hee conceiued through wrong vnderstaÌ„ding of the words of Scripture wherein it is saide Let vs make man in our owne Image according to our likenesse With this errour many vnlearned Aegyptian Monkes were intangled They pretended great innocencie and chastitie in thier liues and separated themselues from the societie of the Church couering their impietie with this pretext that they saw usurers and vncleane persons tolerated in the Church About this time saith Theodoretus that is in the dayes of Valentinianus and Valens sprang vp the Heresie of Messaliani Albeit this name bee vnquoth yet the Greeke names giuen vnto this Heresie are more significatiue they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becâ—…use they counted prayer the onely exercise necessary to the children of GOD euen as if a man could talke with GOD by prayer before he hath first heard GOD talking with him by the preaching of the Word Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men rauished in the spirite after long continuance in prayer When they were transported and out of their wits then they supposed that the holy spirit was sensibly infused into them whereby their bodies were made free of all perturbations and their soules were auerted from all inclination to euill in such sort that they had no need of fasting to subdue their bodies nor of Doctrine to restraine the disordered affections of their soules This pestilent Heresie was ouerspred in many places but it was mightily suppressed by Letoius B. of Meletina Amphilochius B. of Iconium in Lycaonia and Flaviaenus B. of Antiochia who with great dexteritie drew out a Confession out of the mouth of Adelphius an aged man and a propagator of this Heresie in Edessa This Heresie albeit it had many patrones such as Dadoes Sabas Adâ—…lphius Hermas Simeones yet from none of them it receiued the name but rather from the actions and passions whereunto they inclined Apollinaris bishop of Laodicea in Syria gloried in the quickenesse of his ingine and delited to make contradiction to euery thing that any man coulde speake and so it came to passe as Ruffinus writeth Heresim ex contentione generauit that is to say Through contention he procreated an Heresie affirming that in the dispensation of CHRISTES Incarnation hee assumed the body of a man onely but not the soule of a man because his diuinitie supplied the place of his soule And when hee was argued by euident places of SCRIPTURE that CHRIST in his humane nature was a perfect man hauing not onely a body but also the soule of a man as when he said His soule was heauie vnto the death lest he should haue seemed to bee vtterly conuinced and ouercome hee confessed that CHRISTES bodie was quickned with a natural life but the diuinitie of CHRIST was in place of a reasonable soule This Heresie was damned in Councils conueened at Rome Alexandria and Constantinople He augmented the schisme at Antiochia where there had bene alreadie three factions to wit Eustatiani Meletiani and Pauliniani Now Apollinaris dwelling in Laodicea a towne of Syria neere approaching to Antiochia hee was the author of the fourth faction In the dayes of Iulian he compiled histories of Scripture in Greeke Poesie In the dayes of Valentinian and Gratian he defended his Heresie In the dayes of the Emp. Theodosius he concluded his life His sonne in name learning and bad use of excellent gifts was like vnto his father Vitalius presbyter in Antiochia was a serious defender of the Heresie of Apollinaris in so much that the followers of Apollinaris were called Vitaliani Donatus was a Bishop in Numidia who contended with vnsupportable hatred against Cecilianus B. of Carthage challenging him that hee had receiued ordination from Foelix Altungensis who was proditor that is who in time of persecution had deliuered the booke of holy Scripture to bee brunt or as others say because hee admitted to an Ecclesiasticall office a Deacon who had committed the like faule The cause of Cecilianus was oftagitat before the Councill of Carthage before Miltiades B of Rome before the Councill of Arles and by the Emp. Coustantine but the Donatistes at all times succumbed in probation Therefore they were enraged because they coulde not accomplish their wicked designes against Cecilianus and they fell from the unitie of the Church Inucterate schismes oft times turne to Heresies So the Donatistes in end were defenders of Hereticall opinions namely that the Catholicke Church was no where els to be found but onely in that corner of Africke whereinto they themselues dwelt and that Baptisine was not effectuall except it had beene ministred by one of their societie Of all the branches of this Heresie Circumcelliones was the most reprobate branch a people cruell and sauage not onely against others but also against themselues throwing themselues headlonges from high places or casting themselues in fire and water and this sort of death they countâ—…d Marâ—…yrdome The diuersitie of names wherewith this Heresie was pointed out clearely declares that the Donatistes wanted not a great number of fauourers for they were called Parmeniani Rogatistae Cirtenses and Maximianistae Against this Heresie and the Heresie of the Pelagians August B. of Hippo contended with mightie grace as likewise against the Heresie of the Manicheans whereinto he had beene nursed himselfe Collyridiani were a sort of superstitious people who worshipped the Virgine Marie the mother of our LORD with diuine adoration and with baking little pasties which in the Greeke language are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they offered to the Virgine Marie as to the Queene of Heauen Epiphanius counts them Heretiques because the Virgine Marie albeit shee bee a blessed woman yet is shee not GOD. Manie late Heresies are nothing els but a renewing of old decayed Heresies Such was the Heresie of Priscillianus a man of Noble birth in Spaine verie eloquent rich temperate with great show of humilitie who easilie insinuated himselfe in the fauour of the people In his youth he was inclined to Magical Arts and renewed the filthie Heresie of Gnostici who disallowed Marriage and commended fornication Some bishops of Spaine were entangled with this Heresie such as Iustantius Salvianus and Helpidius whom Adygimus Bishop of Corduba damned in a Councill gathered at Caesar-augusta This was done in the dayes of the Emp. Gratianus and Valentinian The
to wit in those that are dead If they had followed the certaintie of Scripture what needed such doubtsome and staggering speeches When a tall Cedar falleth many little trees are bruised by the fall of it and when worthie men doe fall into an errour it is offensiue to manie The dolorous examples of Iacob Dauid Salomon and the plurality of their wiues contrary to the first institution of GOD proueth this to bee true Helcana the father of Samuel was not free of this fault And when the Apostle Paul writeth of the giftes that are requisite in a bishop hee would haue him to bee the husband of one wife which exhortation had beene vnnecessary except the preposterous following of the faultes of holie Fathers had beene so uniuersally ouer-spread that scarce the Pastors themselues were free of the contagion of this disease But the GOD of Heauen hath permitted this to bee for our triall euen to trie whether wee loue the LORD our GOD with all our heart or no for if wee loue the LORD with all our heart wee will neuer prefer men to GOD nor mens examples to GODS Commandements how holy and godly so euer they haue beene But now to returne to these two learned Fathers of whom I began to speake Some excuse this weakenesse by the libertie of Rhethoricall ornamentes And indeede incase a lap of this transparent-couering bee not spred ouer the speeches of Nazianzenus who preferreth the paineâ—…ull trauâ—…ls of Basilius to the trauels of the Apostle Paul who filled the world with the preaching of the Gospel from Iudea to Ilyricum If I say this forme of speaking bee not excused by Rhethoâ—…icall ornamentes and namely the figure Hyperbole no Christian man coulde gladly lende his eare to such speeches But now to leaue the sandie ground of mens speaches to conuert our selues to the doctrine of diuine Scriptures as to a sure foundation wherevpon if wee leane we shall not bee deceiued The LORD saith in his word Call vpon meâ—… in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee From this ground of holy Scripture let our Treatise arise wherein GOD willing first wee shall consider the purpose of the Prophet next wee shall declare that Prayer is a part of spirituall worship onlie belonging to GOD thirdly that IESUS CHRIST is the only mediator of our intercession and last that prayers to Angels to the blessed Virgine the mother of our LORD and to the Saintes departed hath no grounde in Scripture and this custome was disliked by many of the ancient Fathers Now the purpose of the Prophet in the fifty Psalme is manifest namely this to conuict Hypocrites who contenting themselues with outward sacrifices neglected the spiritual worship of GOD wherein GOD hath principall delight as CHRIST saith GOD is a Spirit and they that worship him must worship him in spirit and trueth But Hypocrites will needes present vnto GOD chaffe in stead of Corne drosse in stead of Golde and an outward scroofe of externall worship in stead of the very substance of his spirituall seruice To draw them from this grosse imagination he brings in GOD himselfe speaking from his holy Sanctuarie and declaring that outward sacrifices haue bene oft times intermitted without any reproofe of them who beeing compelled by necessitie and not willingly left off the offering of sacrifices In Aegypt the Iewes coulde not offer such beasts as the Aegyptians worshipped els they would haue stoned them to death In Babylon they had not an Altar whervpon they coulde offer sacrifices to GOD lawfully And at some times when both Alter and sacrifices were at hand yet Dauid complaineth that by violence he was debarred from the Courtes of the LORD All these times GOD did not reproue his people for omitting of externall sacrifices because they were constrained by necessitie to intermit such outward exercises In the meane time they worshipped GOD in spirit and trueth and it lay not in the power of their hatefull enemies to hinder them from worshipping GOD spiritually Secondly the Prophet brings in the LORD declaring that hee had no pleasure in bloody sacrifices because hee neither eateth flesh nor drinketh blood and in case hee delited in such things hee would not require them at mens handes seeing that all the foules in the Mountaines and all the beastes in the Forrest are the LORDS and hee may use them according to his owne will and blessed pleasure But the LORD did institute such kind of sacrifices to last for a time as shadowes of thinges to come but they coulde neuer sanctifie the commers the reunto Therefore if they bee separated from CHRIST to whom they led the people as Types and Figures of his euerlasting sacrifice the LORD had no kind of regarde of them True it is that Sathan hath a delite in bloody sacrifices euen in so far as they are bloody and a destruction of the creatures of GOD as the sacrifices in the valley of Ben-hinnon doe testifie and the sacrifices offered to Diaâ—…a in Taurica chersonesus and the bloody tribute paied by the Athenians to Minos King of Candie by the expresse aduice and counsel of Apollo as Chrysostome clearelie affirmeth And this declareth that the deuill who was a murtherer from the beginning hath a delite in bloody sacrifices But God delited not in such sacrifices except only in so far as they were types and figures leading to the sacrifice of Christ. Yea the sacrifices of the Law were like vnto the fire set vpon the top of the marble towre of Pharos for the wellfare of ships and to direct them vnto the right harboure of Alexandria and like vnto the fire set vp vpon the vttermoste wall of HIERUSALEM on the North side called by Cosmographers Turris furnorum This serued to direct the foote-steps of them who in the night season were journeying to the holy Citie that they shoulde not aberre from the right entrie of the gates of HIERUSALEM Notwithstanding children sate about these fires and warmed themselues and knewe none other use wherefore they were appointed saue onely to warme those who were acolde in winter nightes euen so carnall Iewes reposed vpon sacrifices but marked not the right ende wherefore they were appointed by God But the Prophet leades a carnall people from externall sacrifices vnto spirituall exercises and namely vnto prayer and thankesgiuing and consequently to the obedience of faith the very vndoubted grounde of prayer and thankesgiuing for in these exercises consist deeper pointes of the worship of God then in outward sacrifices whether we looke to God or to our selues when wee looke to God hee is a spirit and consequently hee deliteth in spirituall seruice and when wee looke vnto our selues wee haue an earthly bodie and a spirituall soule and if we present vnto God the seruice of the most base part of our person and not the best part then wee fall vnder the curse threatned by
that her body saw no corruption Alwayes shee died and was buried in the valley of Iosaphat and shee did not beare the chastisement of our transgressions as her Sonne CHRIST IESUS did Howe then could shee die if shee had beene free both of originall actuall sinne as Papistes affirme â—…uvenalis Bishop of â—…rusalem is saide to haue made narration of the assumption of the blesâ—…ed Virgine to Pulcheria Empresse and wife of the Emperour Martianus at that time when the Generall Councill of Chalcedon was assâ—…mbled But there are so many circumstances derogating creditâ—… to that alleadged history of the assumption of the Virgine Marie that it is hard for a Christian to leane vpon such vncertaine and doubtsome groundes First the writer of it is Nicephorus the father of many fables Secondly the reporter of it was Iuvenalâ—…s Patriarch of Hierusalem an Eutychian Heretique vntill the feare of the authoritie of the Generall Councill compelled him to reuoke his errour Thirdly in what place and to whom made Iuvenalis this narration namely in the chamber secretely to Pâ—…lcheria not in the Generall Councill openly where manie learned Fathers well acquainted with holy Scriptures were present who could haue controlled him declared that amongst those who died one onely to wit the holy One of GOD hath that priuiledge not to see corruption Epiphanius for causes knowne to himselfe for hee had heard this narration long before the dayes of Iuvenalis standeth not vpon the refutation of the assumption of the blessed Virgine but hee vtterly damneth the Collyridians as Heretiques who worshipped the Virgine Marie And in the matter of worshipping hee compareth her to the fruite of the forbidden tree It was a faire fruite but herewith a fruit forbidden to bee eaten So was the mother of our LORD a blessed woman aboue all women yet was shee not GOD and consequently not to bee worshipped So that Epiphanius passeth by the ground of the argument giuing and not granting that the tradition of her assumption were true yet this consequence can not followe that shee shoulde bee adored and worshipped In like maner Ambrose saieth that the Virgine Marie was the Temple of GOD but not the GOD of the Temple In which wordes like as hee alloweth the worshipping of the holie Ghost so in like maner hee disalloweth the worshipping of the Virgine Marie The Booke of August De assumptione beatae Mariae Vâ—…rginis together with a Sermon of his In festo assumptâ—…onis beatae Mariae are knowne to be supposititious and Censura Lovaniâ—…nsis in the frontispice of that booke prefixeth this superscription NON EST AUGUSTINI The honourable titles and stiles giuen vnto the Virgine Marie by Ecclesiasticall Writers is another grounde wherevpon they doe leane vvho vvorshippeth the mother of our LORD shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say The mother of GOD our Ladie vndefiled complete holy a perpetuall Virgine vnspotted Paradise a liuing Altar the mountaine ouer-shadowed by the holy Spirit All these honourable stiles I say were giuen vnto her in the writinges of ancient Fathers not of purpose to Deifie the blessed Virgine nor to bring in pluralitie of Gods but to magnifie the worke of the LORDES Incarnation Methodus is so prodigall in his stiles that hee calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the bread of life attributing to her the honour due to CHRIST onely It were better done to abstâ—…ine from wordes of superlatiue honoures belonging onely to CHRIST then after they are vttered to bee compelled by tolerable interpretations to lenifie the absurditiâ—… of vncompetent speaches The blâ—…ssed Virgine while shee was conuersant with mortall men directed such as came to her selfe to goe to hir Sonne and to depend vpon his blessed will and plâ—…asure saying vnto the seruantes Whatsoeuer hee saieth vnto you doe it much more now when shee dwelleth in celestiall mansions it is her will that we should depend vpon IESUS CHRIST her sonne her Sauiour her sonne her GOD her sonne the creator of her bodie whereinto hee was content to bee conceiued by the Holy Ghost As concerning the Inuocation of other Saintes Papistes rejoice in the multitude of Fathers who inuocate Saintes not onely Orators such as Basilius and NaZianZenus and Poets such as Prudentius who prayed vnto S. Laurence Vincentius the Virgine Agnes the Martyr Cassianus S. Cyprian S. Foelix and the Martyrs called Calaguritani Spanish Martyrs and Vascones as appeareth but also manie others were intangled with this error of whom I may justly say that thing which our maister CHRIST spake of the Samaritanes who worshipped GOD vpon mount Garizim Yee worship that which yee know not in which wordes CHRIST declareth that whatsoeuer worship is exhibited 〈◊〉 GOD without the warrand of his owne commandement it is naught And in that point the Fathers who prayed vnto Saintes they also worshipped that which they knew not For like as the Sunne when hee riseth and spreadeth his beâ—…mes throughout the worlde then the light of the Starres giue place to the glorious light of the Sunne euen so all the writinges of Fathers must needes giue place vnto the written worde of GOD whereinto wee are commanded to call onely vpon GOD in the day of our trouble and there is neither commandement promise nor example in Scripture to warrand the doctrine of Inuocation of Saints as hath beene already declared Now the authors of the doctrine of Inuocation of Saintes if they would search out the first originall of it they haue cause to bee ashamed for it came not from the Apostles but from the Gentiles No man who hath read the Dialogues of Plato can bee ignorant that vpon consideration of the dissimilitude that is betwixt mortall men and the immortall GOD he imagined some mid-creatures whose endeuour was this to carie the prayers and sacrifices of men to GOD and againe to carie the commandementes and oracles of GOD to men these mediate persons hee calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom hee saieth that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is betwixt GOD and mortall man to wit mediators No such doctrine is conteined in holy Scripture Yea and ancient Fathers who attribute too much vnto Martyrs in calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thas is helpers phisitions GODS friendes and beloued seruantes yet they abhorred from the wordes of Plato to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Theodoretus saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let vs not bee so mad Yet Papistes rush forward to this excesse of madnesse not onely to call the Saintes departed Intercessors but also mediators of intercession which is Plato his errour viuely expressed in the words aboue mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To conclude the question of Inuocation of Saintes it is not vnlike to the controuersie that was betwixt Iphtah and the king of Ammon for the landes lying
doe the like Example in ABRAHAM who had a warrant to kill his owne sonâ—…e The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer gold and costly rayment and Moses had a warrant to make Cherubimes and a brasen Serpent but those thinges are not lawfull to others who want the like warrant The next Argument borrowed from Scripture is this IACOB worshipped the top of IOSEPHS staffe therefore it is lawfull to worship Images The Councill of Francford answereth to this Argument that like as there is no such wordes in the Hebrew text 〈◊〉 〈◊〉 the words of the Apost in the Epistle to the 〈◊〉 cap 〈◊〉 vers 21 conteineth no such thing where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hee worshipped leaningaboue the top of his scepter but he worshipped not his Scepter And Augustine in his questions vpon Genesis affirmeth that he worshipped GOD and not the staffe of IOSEPH The third Argument taken out of Scripture is out of the booke of the Psalmes O Lord I haue loued the beautie of thy house Of this they concluded that images should be loued worshipped seeing they are the beautie and ornament of GODS house To this argument it is answered by the Councill of Francford that this argument is grounded vpon a wrong interpretation of Scâ—…ipture for by the house of GOD is not meant a materiall Temple and the ornament of GODS house is not Images but spirituall vertues Many other places of Scripture are filthily abused but I will haue some regarde to the Readeâ—… that he be not wearâ—…ed in reading an heape of friuolous arguments Many arguments are taken out of the writings of Fathers to proue the adoration of Images but these following are the chiefe and principall First they say that Basilius Mag us affirmeth that the honour done to the Image redoundeth to him whose image it is This he peaketh of Christ who is the Image of the inuisible God Coloss. 1. vers 5. And who is the brightnesse of his glory and the ingrauen forme of his person Heb. 1. vers 3. buth e is not speaking of Images formed by the hands of men The testimonie of Gregorius Nyssâ—…nus is cited who writeth that when he passed by the image of Abraham viuely pictured with the knife drawne readie to kill his sonne he could not abstaine from shedding of teares This argument is counted friuolous albeir Gregorius Nysserus wept yeâ—… he bowed not his knee to worship the imâ—…ge of Ab aâ—…an Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant Amongst argumentes taken from naturall reason to prooue adoration of Images this is the chiefe The Emperours Image is honoured therefore the Image of Christ should be honoured To this argument the Council of Francford 〈◊〉 this answere that GOD is not like vnto a morteli King locally circumscribed so that wheÌ„ he is in one place he cannot be at that same selfe time in another place Therefore to intertaine a 〈◊〉 rence in the peoples hearts towards their Prince this Custome of honouring the Kings image was found out But God who is euery where present whom no place can conteine he is not to bee sought in Images neither was that forme of worshipping either commanded or allowed by GOD. The argument inuented of later dayes to prooue adoration of Images is sophisticall the dishonour done to the Image of CHRIST redoundeth to himsâ—…lfe 〈◊〉 the honour done to the Image of Christ redoundeth also to Christ is an honouring of Christ himselfe The antecedent is prooued by the fact of Iulian the apostate in breaking in pieces the Image of Christ in Caesarea Philippi To this it may bee answered that the breaking downe of the brasen Image in Casarea Philippi was not a dishonouring of Christ in respect of the fact that Iulian did but in respect of the intention of the doer but when this is proued the consequent will not follow For albeit an euill intention be eneugh to bring a man within the compasse of such as dishonour Christ yet a good intention is not eneugh to proue that we are honourers of Christ but our actions also must bee ruled according to the commandements of Christ and therefore they who haue only an intention to honour Christ but in the meane time violateth his commandements by worshipping him into an Image shall neuer be counted honourers of Christ. The fourth rancke of argumentes is taken from miracles wrought by Images This argument is weake and faultie in all sides The antecedent is false as shall be declared hereafter But suppone that miracles had beene wrought in Images or by images it followeth not that they should be worshipped In the wildernesse God cured his people miraculously by looking to the brasen Serpent yet it was not lawfull to worship the brasen Serpent and when the people worshipped it HEZEKIAS brake it in pieces and called it Nâ—…hustan In like maner GOD wrought a notable miracle by the ministrie of PAVL and BARNABAS at Lystra yet would they not suffer the people to worship them and the comming of the Antichrist is foretold to be mighty by lying wonders yet is not the Antichrist to bee worshipped Therefore this argument is of no force albeit it were true that miracles had beene wrought by Images But let vs examine the antecedent of this argument they say that miracles haue beene wrought by Images For confirmation of this they bring in the viue similitude of Christes face printed into a cloth and by Christ his application of the cloth to his blessed face with his owne handes which portrature of his face he deliuered to the painter of King Agbarus to bee caried to him because the painter dazled with the splendore of CHRISTES face could not paint his similitude Now say they the very effigie of CHRISTS face miraculously by touching only stamped in the clothe declareth that GOD worketh miracles both in Images and by Images I answere this fable of Agbarus painter was not heard before the 700. yeere of our LORD that Damascene maketh mention of it The Apostles and Euangelists make no mention of any such thing neither yet Eusebius who had conuenient time to write of this miracle of the Painter if any such thing had beene true when hee writeth of the letter of King Agbarus sent to CHRIST and CHRISTS answere returned againe to him The miracle of the Image of CHRIST crucified by the Iewes in Berythus a towne of Syria out of the pierced side whereof flowed blood and water in great abundance and this blood mixed with water had a medicinall vertue to cure all diseases The writing of this miracle is ascribed to Athanasius but the very stile ditement and phrase of writing declareth that it is a booke supposicitious and not belonging to Athanasius Like as many other bookes giuen out vnder the name
longer and since that time they giue no price I am the shorter in this Treatise lest I should hinder any man from reading the learned writings of Chcmnicius de Indulgentiis who hath accurately written the beginning progresse and ripenesse of this filthie errour of Popish Pardones A TREATISE Of a great heape of Errours which kithed in the sixt Centurie SEING the time was now at hande whereinto the Antichrist should exalt himselfe against all that is called God or that is worshipped and that he should sit as God in the Temple of God shewing himselfe that hee is God The LORD punishing the contempt of his euerlasting Trueth suffered a departing from many pointes of Faith to fall out as Tapestrie of errours hung vp in the Temple to welcome the Antichrist The signe of the Crosse is nowe filthily abused In the first 300. yeere of our LORD and a litle after the Pagans so abhorred the doctrine of the Crosse and that Saluation should be offered to all men in the suffering of one man that they persecuted this doctrine with vnspeakable crueltie The Christians on the other part in word deede and gesture adhered so fast vnto the doctrine of saluation which commeth by the sufferings of CHRIST that by crossing of themselues they would avow besore the Worlde that they were Christians this was of olde a piece of externall profession but they attributed no vertue to the signe of the Crosse to saue them from enill insomuch that S. Augustine in a certaine place speaking of theeues who would goe out by night to steale they would garde themselues by the signe of the Crosse which signe banished not the power of the Deuill from them but rather sealed vp the power of Sathan within them but in this Centurie Crossing was in vse with opinion that by vertue of that signe made in the are euill was banished from men and good things were procured to them The superstition of Pilgrimages began in the dayes of Constantine and Gregorius Nyssenus damned the conceates of men who imagined that GOD would giue a rewarde in the Worlde to come to workes which he hath not commanded to bee done in this Worlde but in this Centurie this superstition mightily increased in so far that men trauelled to the sepulchers of the Sainctes with intention to obtaine health both of soule and body in those places This resorting vnto the sepulchers of the Sainctes fostred not onely inuocaâ—…ion of Sainctes but also a confidence in them that they could support all troubles both of soule and bodie whereinto any person had fallen insomuch that in the fist Centurie and before the time of the fulnesse of all corruption Atticus bishop of Constantinople was compelled to raise the bodie of Sabbatius out of his graue by night and to burie him into a secret place vnknowne vnto the people to slay their superstition of inuocating Sainctes and confidence in them who were departed The doctrine of the Apostle PAVL wishing all chinges to bee done vnto edification and his owne example who albeit hee was furnished with moe languages than all the Corinthians yet hee had rather speake fiue wordes with vnderstanding that he might instruct others than ten thousand into a strange tongue This doctrine I say and example of PAVL banished from the Church a long time Liturgies into a strange language albeit the Latine Church borrowed from the Hebrewe Liturgie Allellâ—… iah and from the Greeke Liturgie Kyrie eleison yet the Liturgie and seruice of the Church continued into an intelligible language amongst Gods people The vaine assertion of the Romanc Church is that the Liturgie was conceiued in Latine language in Numidia about the foure hundreth of our Lord. It is easily answered that at this time the Africans were vnder the dominion of the Romanes and learned their language in such sort that they were not more familiarly acquainted with the Africane speach than they were with the Latine tongue To this Augustine beareth witnesse that with difficultie he learned the Greeke language but with great facilitie hee learned the Latine language Inter blandimenta nutricum ioca arridentium latitias alludentium that is to say Amongst the flattering speeche of Nourses and amongst the sportes of them who arsided one to another and amongst the solaces of them who were deliting one another so that in Augustines time if the Latine Liturgie had place it was was all one as if the Africane Liturgie had beene in vse because that both were alike intelligible Nowe these who by such places would prooue that seruice may bee said into an vncouth language not onely they flatly gainesay the doctrine of PAVL but also they abuse the testimonies of ancient times in most miserable maner After the time that one man was made vniuersall Bishoppe of all the Church then comes in that deuilish imagination that for setling vnitie into the Church the Liturgie must bee onely in the Latine language in Europe In the Councill called Valentinum because it was assembled in Valentia a towne of Spaiâ—…e it was ordained that the Gospell should bee read after the Epistle in respect that by such reading some were found to bee conuerted to the faith This behooued to bee reading of the Gospell in a knowne tongue so that the custome of reading Liturgies into an vnknowne tongue did not hastily take place Oblationes defunctorum of olde were legacies left by defunct persons for sustentation of the poore these oblaâ—…ions they who did not thankfully pay were counted murtheâ—…ers of the poore and were separated from the fellowship of the Church but nowe all things tending to a lamentabâ—…e decay in steade of Oblationes defunctorum oblationes pro defunctis creepes in into the Church Grâ—…gorius the first learned not this doctrine in holy Scripture but from the narration of Foelix bishoppe of Centumcellae in Hetrruia as I haue alreadie written in the Historie of his life It is a wearisomething to read the foolish fables of miraculous workes confirming this head of Popish doctrine At this time also as Gregorius the first witnesseth in his Homilies vpon the Gospell when men of vnreproouable life were sicke many came to visite them not so much to helpe them in their agonie to fight a good fight and happily to conclude their course as to recommend their owne soules to the castodie of them whome they supponed to haue led an honest life This is a great noueltie vnknowne to sacred Scripture to recommend our soules to the custodie of any person whatsumeuer except onely to GOD the Father of Spirits Reliques of Sainctes were excessiuelie honoured insomuch that Giegorius the first sendeth pieces of the chaine wherewith S. PETER was bound in time of his martyredome to diâ—…erse persons with promise that this piece of his chaine beeing hung about their neckes by the intercession of PETER should purchase vnto them absolution from their sinnes The wrong vnderstanding of the words of Christ
doctrine so that they who loue the trueth of GOD haue no neede to follow a false doctrine in regarde there is no man that dare gainesay it For I dare say to the commendation of the Councill of Francford that the Ibides of Aegypt were neuer more readie to deuoure the flying Serpents of Arabia so that they would not suffer them to light in the coastes of Aegypt than the Councill of Francford was readie to vndoe all the foolish arguments of the second Councill of Nice proouing the adoration of Images Before I set these Councills in opposite tearmes of contradiction the one to the other the preludie of the Councill is worthie to bee marked Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies and affirming that the Emperour Constantine was a leper that hee endeuourâ—…d to cure his disease by shedding of innocent babes blood that PETER and PAVL appeared to him in a vision by night and bade him goe and bee baptized by SILVESTER and his disease should bee healed and that in remembrance of this benefite CONSTANTINE builded Churches in Rome and adorned them with the Images of PETER and PAVL The groundes of this letter conteineth a masse of impudent lies CONSTANTINE was not a leper but a man gifted in soule beautifull in body and furnished with great giftes both of soule and body and meete for great workes as EVSEBIVS witneâ—…seth who liued in CONSTANTINES time and was familiarly acquainted with him Neither was hee baptized by SILVESTER in Rome but by EVSEBIVS in Nicomedia For SILVESTER and MARCVS his successour were both deade before that CONSTANTINE was baptized The rest of his letter is like vnto the sandie ground and fabulous narration whereupon it is grounded The arguments of the second Councill of Nice prouing adoration of Images may be distributed into foure rancks Some are taken out of Scripture others out of Fathers the third rancke from common reason the fourth from miracles If I propound their arguments into an intelligible order and likewise the â—…nsweres to them I doe a benefite to the Reader The Cherubims and the brasen Serpent were made by Gods commandement and the Cherubimes were seated in the place of adoration ergo Images may bee brought into the places of adoration There is a threefolde difference betwixt Images set vp in Churches to bee worshipped and the Cherubimes in the Temple First the Cherubimes are made by the expresse commandement of GOD but the images set vp in Temples are made expresse contrare to the Commandement of GOD. Secondly the Cherubimes and brasen Serpent were represâ—…ntations of diuine mysteries Thirdly neither the Cherubimes nor brasen Serpent were made for adoration as images are that are set vp in Temples If any man bee not fully resolued with these answeres let him vnderstand that the Law-giuer hath absolute authoritie to make exceptions from his owne Lawe but it is not lawfull to others without warrant of GODS commandement to doe the like Example in ABRAHAM who had a warrant to kill his owne sonne The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer gold and costly rayment and Moses had a warrant to make Cheâ—…ubimes and a brasen Serpent but those thinges are not lawfull to others who want the like warrant The next Argument borrowed from Scripture is this IACOâ—… worshipped the top of IOSEPHS staffe therefoâ—…e it is lâ—…wfull to worship Images The Councill of Francford answereth to this Argument that like as there is no such wordes in the Hâ—…brew text euen so the words of the Apost in the Epistle to the Hâ—…brewes cap 11 vers 21 conteineth no such thing where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hee worshipped leaning aboue the top of hiâ—… scepter but he worshipped not his Scepter And Augustine in his questions vpon Genesis affirmeth that he worshipped GOD and not the staffe of IOSEPH The third Argument taken out of Scripture is out of the booke of the Psalmes O Lord I haue loued the beautie of thy house Of this they concluded that images should be loued worshipped seeing they are the beautie and ornament of GODS house To this argument it is answered by the Councill of Francford that this argument is grounded vpon a wrong interpretation of Scripture for by the house of GOD is not meant a materiall Temple and the ornament of GODS house is not Images but spirituall vertues Many other places of Scripture are filthily abused but I will haue some regarde to the Reader that he be not wearied in reading an heape of friuolous arguments Many arguments are taken out of the writings of Fathers to proue the adoration of Images but these following are the chiefe and principall First they say that Bâ—…silius Magâ—…us affirmeth that the honour done to the Image redoundeâ—…h to him whose image it is This he â—…peaketh of Christ who is the Imâ—…ge of the inuisible God Coloss. 1. vers 5. And who is the brightnesse of his glory and the ingrauen forme of his person Heb. 1. vers 3. but heâ—… is not speaking of Images formed by the hands of men The testimonie of Gregorius Nyssenus is cited who writeth that when he passed by the image of Abraham viuely pictured with the knife drawne readie to kill his sonne he could not abstaine from shedding of teares This argument is counted friuolous albeit Gregorius Nyssenus wept yet he bowed not his knee to worship the image of Abraham Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant Amongst argumenâ—…es taken from naturall reason to prooue adoration of Images this is the chiefe The Emperours Image is honoured therefore the Image of Christ should be honoured To this argument the Council of Francford 〈◊〉 this answere that GOD is not like vnto a mortall King locally circumscribed so that wheÌ„ he is in one place he cannot be at that same selfe time in another place Therefore to intertaine a reuâ—…rence in the peoples hearts towards their Prince this custome of honouring the Kings image was found out But God who is euery where present whom no place can conteine he is not to bee sought in Images neâ—…ther was that forme of worshipping either commanded or allowed by GOD. The argument inuented of later dayes to prooue adoration of Images is sophisticall the dishonour done to the Image of CHRIST redoundeth to himselfe â—…go the honour done to the Image of Christ redoundeth also to Christ is an honouring of Christ himselfe The antecedent is prooued by the fact of Julian the apostate in breaking in pieces the Image of Christ in Caesarea Philippi To this it may bee answered that the breaking downe of the brasen Image in Caesarea Philipps was not a dishonouring of Christ in respect of the fact that Iulian did but in respect of the intention of the doer but when this is
of the blood that was brought within the moste Holie place Notwithstanding of all these differences betwixt the Leuiticall priesthood and the priesthood of Christ yet there was some agreement betwixt them namely this that both of them were instituted by God But the sacrifice of the Masse ouer and besides all other differences whereby it is distinguished from Christes sacrifice it is not the institution of God but a foolishe inuention of the braine of man The next part of the definition that Christes bodie is offered vnder the accidents of bread and wine agreeth not well with the glorie whereinto Christ entered by his ascension for like as the resurrection of Christ hath glorious priueledges he beeing ra sed from death death hath no more dominion ouer him Euen so the ascension of Christ to Heauen hath glorious priueledges for he who ascended to Heauen he sitteth at the right hand of the power of God and will come againe in the cloudes of Heauen and it repugneth as farre to the glorie of his ascension to appeare againe in a base similitude as it repugneth to the glorie of his resurrection to die againe But so it is that the accidentes of bread and wine are a base similitude to the blessed and glorified bodie of Christ to put on yea and baser than the shape of a seruant wherewith he was cloathed before his ascension Concerning the sacrifice of Melchisedek and their confident assertion that in the sacrifice of the Masse Christ is offered without suffering I remit these questions vnto the last head of this TREATISE The last part of the definition of the Masse containeth that it is a sacrifice for the quicke and the dead If it bee that selfe same sacrifice which Christ offered vpon the crosse not different from it in substance but only in forme of offering then behooued it to bee of infinite valour as the sacrifice offered vpon the crosse was But the multitude of Masses saide for the relieuing of one soule out of purgatorie declareth that there is not infinite and perfect valour in the sacrifice of the Masse Ergo it is not that same sacrifice in substance which Christ offered vpon the crosse Euen as a Physition who adhibiteth a plaster vnto a wound hauing full vertue to cure the wound by once applying it hee will not applie it the second time because the wounde is perfectly healed by one sole application Euen so if the Masse had perfect valour to saue as the sacrifice of Christ offered vpon the crosse had what neede were it to say manie Masses for the reliefe of one sou'e out of purgatorie More-ouer if they offer a sacrifice for the dead it is not for them who hath died in infidelitie mis-beliefe for their soules are buried in Hell and there is no redemption out of that euerlasting prison But they offer sacrifice for weake Christians of whome notwithstanding holy Scripture saieth that they die in the Lord they rest from their labours and their works follow them so weake Christians when they die their soules are not carried to purgatorie to bee tormented but vnto the place of rest and refreshment and retribution of all the good thinges which they haue done like as the Lord hath freely forgiuen them all euill which they did in their life time because they haue repented and beleeued in Christ their Sauiour The offering of sacrifice for the dead doe not only presuppone purgatorie but also that some helpe may bee procured by them who are aliue to shortē or to mitigate the paines of them who are departed this life This opinion also repugneth to Holie Scripture which admonisheth vs to seeke the Lord in a time when he may be found that is to seeke the Lord in our life time for it is vntimous seeking of the Lord after the soule be separated from the bodie Some men seeke the Lord in a wrong place some seeke him in a wrong manner and some seeke him in a wrong time as the foolish Virgines did But of all sort of seekers of the Lord they are most vnfortunate who seeke him in a time when he cannot be found and when the doore of his wedding chamber is shut and locked For others who haue sought the Lord in wrong places that is in the synagogue of Sathan where nothing was taught but a doctrine of lies and they haue sought God in a wrong manner inuocating Sainctes and worshipping Images yet afterward when they haue receiued better instruction they haue sought the Lord in a right place and in a right manner and haue found the Lord but they who seeke the Lord in a wrong time shall neuer find him IN the last head of this Treatise I promised to speake of the absurdities of the Masse which albeit they be many in number yet I shall reduce them vnto a few heads First I begin at the blasphemous Canon of the Masse whereunto the Councell of Trent hath giuen such a glorious testimonie that it is perfect absolute voyde of all errour and therefore not to bee changed or abrogated I call the Canon of the Masse that rule which prescribeth what shoulde bee saide or sung in the Popish liturgie or Masse It is not a worke composed by one author but rather a rapsodie patched vp by many authors and especially by Popes Celestinus deuised the preamble or introit to the Masse Gregorius added kyrie eleson Telesphorus gloria in excelsis Deo Gelatius the first the Collations Pelagius a commemoration of the dead Leo the third added incense Innocentius the first added the paxe Sergius the first ordained agnus Dei to bee sung other partes and members of the Masse are assigned to their seuerall authors and inuentors In it the Priest is commanded to bowe himselfe before the hostie say I worship thee I glorisie thee I praise thee Can there bee any Idolattie more monstrous than this for like as GOD hath appointed some creatures to leade vs to our God in so far as he is our Creator euen so he hath appointed other creatures to leade vs to our God in so far as he is our Redeamer Now like as it is Idolatrie to subsist in the Sunne Moone and starres and to worship them because they are but creatures leading vs to the knowledge of God our Creator Euen so it is horrible Idolatrie to worship the bread and wine in the Sacrament because they are but creatures appointed by God to leade vs to the knowledge of God our Redeamer More-ouer in the Canon of the Masse the Priest is commanded to praye such prayers as import that Hee is a Mediator betwixt Christ and his Father for hee beseecheth GOD to receiue the oblation which he offereth and in all things to make it blessed Nowe the oblation which he offereth as they affirme is the bodie of Christ. And shall a sinfull Priest be a mediator betwixt Christ and his Father Heere they forget the doctrine of Augustine who
and the holie Sacramentes were seldome ministred and with filthie addition of ceremonies inuented by the braine of man to Baptisme and a sacrilegious with-holding from the people the cuppe in ministring vnto them the holie Supper and so the fountaines of liuing water were stopped and cisternes were opened and the wholsome foode of GODS people was turned into ashes and in steade of preaching GODS Worde sincerelie all Church-seruice was turned into a dumbe guise of the Masse and in reading of prayers and passages of Scripture into an vnknowne language so the people for fault of good instruction withered as grasse when it is not refreshed with dewe and raine Yea and SALOMON saieth Where there is no vision the people decay PROV 29. 18. The thirde and moste venomous consequence of the Masse is procession and adoration for hosties consecrated in time of Masse although not broken and eaten they are counted CHRISTES bodie and carried about in procession and worshipped This was not the ancient custome of the Church for the sacrament consisting in the action and vse thereof so long as the blessing and the actions of breaking distributing and eating lasted the bread was counted holie and represented the bl◅ssed bodie of IESVS but after these holie actions were ended the rest of the bread that was not vsed in the Sacrament it was distributed to the poore but it was not kept in boxes to bee carried in procession and to bee adored and worshipped by ignorant people And of all thinges that are deficient in Poperie I haue of◅ times obserued that antiquitie whereof they principallie bragge is moste deficient and lacking in them The ground of Popish procession no doubt was the sending of the Sacraments to those who were sicke and absent by some necessitie But they reade not in IVSTINVS nor in any other ancient writer that people who met the deacon carrying the Eucharist to sicke persons fell downe vpon their knees and worshipped it This abominable idolatrie more vile than the idolatrie of the Gentiles was not of ancient time in vse in the Church Nowe the LORD who hath redeemed our soules from death and who hath called vs from darknesse vnto His marucilous loue establishe our soules in the trueth of GOD through CHRIST IESVS our LORD AMEN FINIS THE VIII CENTVRIE CHAP. I. OF EMPEROURS PHILIPPICVS AFTER IVSTINIAN the second was slaine PHILIPPICVS reigned two yeeres and nine monethes Great dissention fell out betwixt the Emperour Philippicus and Constantine Bishop of Rome for razing as appeareth the pictures of Fathers who were present at the sixt Generall Councell which beeing pictured in the Temple of Sophia were abolished by the commandement of Philippicus Constantine Bishop of Rome declared the Emperour an heretique and commanded that his name shoulde bee rased out of charters This was the first great direct and violent opposition that the Bishops of Rome attempted against noble Emperours Philippicus was taken and his eyes were put out by Anastasius otherwise called Artemius his Secretarie who reigned in his stead ARTEMIVS ARTEMIVS otherwise called Anastasius reigned one yeere and three monethes hee deposed Ihonne patriarch of Constantinople who kept not the true faith and placed Germanus in his steade Hee was taken by Theodosius and sent prisoner to Nice and from thence to Thessalonica where hee was compelled to renounce his Emperiall dignitie and to be cloathed with the habite of a Monke THEODOSIVS THEODOSIVS reigned scarce one yeere and when hee heard that Leo Isaurus gouernour in the East partes was saluted Emperour by the armie hee willinglie gaue ouer his Emperiall dignitie and liued a priuate and peaceable man LEO ISAVRVS LEO ISAVRVS reigned twentie foure yeeres great commotions were in his time both in Church and policie In Church-affaires hee was an hater of Images and burnt images made of wood other images hee melted and misfashioned against whome Gregorius the seconde puft vp with antichristian pride hee opponed himselfen ◅t only allowing worshipping of images but also forbidding to paye tribute to the Emperour Leo. The Emperour on the other part irritated with the proude attempts of Gregorius the second he vsed indirect meanes to cut him off but the enterprises of his deputies Marinus Paulus Eutychius and their followers succeeded vnprosperously Moreouer the Bishop of Rome sought support from the Lombardis who had beene at all times preceeding enemies to the chaire of Rome yet in Leo his dayes they were bounde with the bishop of Rome in a couenant of friendship for none other cause but this onely to shake off the yoke of the Emperours obedience And when the bishop of Rome sawe that the Emperour had great businesse in warres against the Saracens he thought it a sit occasion to drawe the dominion of Italic vnto his owne subjection and therefore with aduise of his Clergie hee both excommunicated the Emperour as a destroyer of the images of the Saincts and disauthorised him of his Emperiall soueranitie So early began the increasing grandour of the Antichrist to sende foorth the thuńder-boltes of cursinges against the annointed of the Lord. In this Emperours dayes the Saracenes passed ouer the Straites inuaded the kingdome of Spaine slewe Rodericus king of Gothes and his sonne and put an ende to the kingdome of the Gothes in Spaine after they had reigned 346. yeeres and being incited by Eudo Duke of Aquitania they marched towardes France but thorowe the valour of Carolus Martellus a man of noble birth in France they were so encountered that three hundreth thousand and threescore and ten thousand Saracenes were slaine and the countrey of France was made free of the feare of the Saracens CONSTANTINVS COPRONYMVS AFTER LEO his sonne CONSTANTINVS COPRONYMVS reigned 35. yeeres Chytreus reckoneth onlie 23. yeeres because hee hated the worshipping of images which errour had taken deepe roote in this age the writers of the historie of this time haue dipped their pennes in gall and worm-wood to blaspheme the honourable name of Constātinus but whatsoeuer Paulus Diaconus or zonaras haue written to his disgrace his name will bee in honourable account and regarde in the Church of CHRIST The Senate and the people of Constantinople addicted to the worshipping of images hated the Emperour and were glad of the false rumoured tithings of his death when hee went to fight against the Arabians they chose Artabasdus to bee Emperour in his steade But Constantine returned to Constantinople besieged the towne and recouered his owne kingdome againe Hee gathered a Generall Councell in Constantinople anno 755. wherein the worshipping of images was damned as shall bee declared God willing in its owne place In this Emperours dayes were warres betwixt the kings of Lombardis and the Bishops of Rome but the Romane Bishops begged the helpe of Carolus Martellus against Luitprand and the helpe of Pipinus against Aistulphus and the helpe of Carolus Magnus against Desiderius all kinges of Lombardis and so by continuall imploring the helpe of the Nobles Kinges of France the