argumentes whereby the seconde Councell of Nice endeuoured to approue the adoration of images are all refuted in the Councell of Frankford as I haue declared alreadie in a Treatise concerning worshipping of Images Concerning the argument taken from the authotitie of Epiphanius who in his booke called Panarium reckoneth not the worshippers of images in the roll of Heretiques it is answered by the Councell of FRANKFORD that incase Epiphanius had counted the haters of the worshippers of images Heretiques hee had likewise inferted their names in the catalogue of Heretiques but seeing hee hath not so done the Councell of Nice had no just cause to triumph so much in this friuolous argument which maketh more against them that it maketh for them More-ouer in the Councell of FRANKFORD the Epistle of Epiphanius written to Ihonne bishop of Hierusalem was read wherein hee disalloweth the verie inbringing of images into Churches and this Epistle was translated out of Grieke into the Latine language by Ierom. The Epistle is worthie to bee read Reade it in the Magdeburg Historie Cent. 8. Chap. 9. TREATISES Belonging to the VIII CENTVRIE A TREATISE Of Transsubstantiation SATHAN is a vigilant enemie setting himselfe in most opposite manner against euerie thing that is a comfort and refreshment vnto the sheepe-folde of God Now the principall comforts of the sheepe of God are the pastures wherein they feede and the waters wherewith they are refreshed Doubtlesse these two comforts are the preaching of the word and the ministration of the Lordes holy Sacraments If Sathan by any meanes can hinder the true preaching of the worde and the right ministration of the Sacramēts then his malice against Gods people is descried as the malice of the Philistimes of olde against Isaac and his cattell was manifested when they stopped with earth the foūtaines of water which Abraham had digged whereof the cattell of Isaac were accustomed to drink It cannot bee sufficiently expressed in words what malice Sathan hath born against the true preaching of the word of God the right ministration of the Sacraments The sixt persecution of Ethnick Emperoures was so directly set against the Preachers of Gods worde as the worlde might easily discerne that the intention of Maximinus was to vndoe the sheepe-folde of God for lacke of pastures and of refreshing waters For this cause let not our cogitations be rauished with admiration when we heare or reade that manie questions haue beene mooued concerning the holie Sacrament of the Lords Supper If there were not plenty of spirituall consolation to bee receiued by the right participation of this holy Sacrament Sathan had neuer busied himselfe so earnestly against it as if the throate of his kingdome were cut if this Sacrament be rightly ministred by the Preachers rightlie receiued by the people Let the Christian Reader remember that of olde vnder the tenne persecuting Emperoures the receiuing of the holy Sacrament of the Lordes Supper was called the banquet of Thyestes This proceeded from none other ground but from the malice of the Deuill hating the Lords holy banquet Secondly the Manichean heretiques so peruerted the Lords holy Sacrament that Augustine to whom their secret mysteries were not vnknowne was compelled to call their Communion Execramentum and not Sacramentum that is an execrable thing and not a Sacrament Thirdly the Donatists in ministring the Lords Sacraments were in an opinion That the Sacrament was onely effectuall when it was ministred by one of their owne number But seeing the malice of Sathan is an infinite thing and hath not a period wherein it endeth For defacing of the right vse of the holy Sacrament Sathan filled the heart of an hereticall Monke called Damascene with a lewde opinion to affirme That the bread in the holy Sacrament was transsubstantiate into the body of Christ and that the wine was transsubstantiate into His blood Which opinion I may justly call a Noueltie because it was neither in worde nor writ hearde before the seuen hundreth yeere of our Lord. But it is the custome of Papists to follow Nouelties and in the meane time to bragge of Antiquitie What abuses of the holy Sacrament followed after the seuen hundreth yeere of our Lord God willing shall bee declared in its owne time for the present thus much I say That vpon a time I saw the images of Cain and Abel pictured by an vnlearned painter with such habite as the Germanes are appareled with in our dayes These pictures made mee not to thinke that the Germane habite was in vse in the dayes of Cain and Abel but rather that the painter was a foolishe man destitute of vnderstanding Euen so when I reade the works of Damascene albeit I was at that time but young in yeeres yet I thought not that the opinion of Damascene was agreeable to Apostolicke doctrine but rather that Damascene was a foolishe and doating Monke and somewhat ambitious also desiring to be coūted the author of some new opinion which no man had maintained before him IN this TREATISE I shall first declare God willing what it is that they call Transsubstantiation secondly howe absurde an opinion it is and thirdly with what relùctation it was insinuated into the bosome of the Latine Church but euer vntill this daye was rejected of the Grieke Church Nowe Transsubstantiation as they saye is an euanishing of the substance of bread and wine after the wordes of consecration and a substitution of the bodie blood of Christ in place of the euanished substance of bread and wine the accidents of bread and wine alwayes remaining without inherence into anie subject Albeit the worde Transsubstantiation seemeth to import a change of one substance into another and the moste part of them define it to bee a chaunge of the substance of bread into the substance of Christes bodie yet some of them doe forsee a great inconueniencie if Transsubstantiation be defined to a chāge of the substance of bread into the substance of Christes bodie namely this that Christes bodie in heauen cladde with a most glorious and celestiall brightnesse and Christes bodie in earth ouershaddowed with the accidentes of bread and wine shall not bee counted one and the selfe same bodie in respect that the bodie of Christ that is in heauen was formed by the holy Spirit of the substance of the Virgine Marie and the bodie of Christ in the Sacrament woulde bee founde to bee made of the substance of bread This is the cause wherefore they who are more subtile than the rest abstaine from the grosse definition afore-saide Howsoeuer concerning the word Transsubstantiation I admonish the Reader that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an euanishing or disparition hath no affinitie with Damascenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change of one thing vnto another thing that is better so that there is no good agreement amongst themselues concerning the signification of the word Transsubstantiation Concerning consecration of the elementes there are diuerse opinions The
Romane Church supposeth that the wordes of Consecration are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Take eat this is my bodie And againe these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Drinke all of this for this is my blood of the New Testament which is shedde for manie for remission of sinnes But the Graecian Church thought that the blessing or consecration was not only made by the words afore-saide but also by prayer as Iustinus Martyr calleth the elements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The foode blessed by the Worde of prayer Let no man separate the thinges that CHRIST hath conjoyned together to wit prayer and the wordes of the holie institution and wee shall easilie accorde about the consecration of the elementes The time in the which the elementes are thought to be consecrated is not the time in the which these wordes This is my bodie c. are begun to bee vttered but rather when they are ended So that the consecration is not an action fashioned by partes but wholly in one minute and at once perfected when the wordes are ended Albeit I agree to this opinion with full consent of my mind yet I could wish that the Romane Church who haue auouched the same would make no exception against their owne doctrine But when they speake of the intention of the consecrating Priest which is continually vnknowne to the people the people are left in a doubt whether they are partakers of Christes bodie or not And this is not the forme of the teaching of Christ to leaue the people in a suspence and doubting but to manifest clearely vnto them the mysterie whereof they doubt if so bee it bee necessarie to bee knowne as Christ manifested to his Disciples the parable of the sower and the seede and of the husbandrie and the tares c. The first word of Consecration is the principall word impugning Transsubstantiation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a demonstratiue pronowne and it pointeth out something and Scripture conferred with Scripture is the best Commentarie to declare what is pointed out by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Paule in his first Epistle to the Corinthians expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This bread and the seconde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This cuppe So we see that the substance of the elementes in the Sacrament of the Supper are neither changed nor euanished but remaining in their former substaÌ„ce they are honoured with a great honour to bee made Sacramentes of the Lordes blessed bodie and blood but their substance is not changed as saide is The next words of coÌ„secration are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is my body The bread is the Lordes body because it is the Sacrament of the Lords body like as the Sacrament of faith to wit Baptisme saith August after a maner is faith euen so the Sacrament of the Lordes body after a maner is the Lordes body the wordes secundum quendam modum and quodammodo that is to say after some maner of way so oft repeted by August is forget by papists insomuch that they remember when August saith ferebatur Christus in manibus suis quando commendans ipsum corpus suum ait hoc est corpus meum that is Christ was borne vp in his owne handes when as deliuering his owne bodie hee saieth This is my bodie but they forgette the expositorie wordes in the which Augustine manifesteth his owne meaning namelie these Accepit in manus suas quod norunt fideles ipse se portabat quodammodo cum diceret hoc est corpus meuâ—… that is Hee tooke into his handes as is knowne to the belieuers and did beare after a maner himselfe in his owne hands when he said This is my body It is better in singlenesse of hart to make a true rehearsall of the words of ancient fathers in that same sense the they spake than with deceitfull speaches to abuse the simplicitie of the Reader who possibly will not take paines to search out in what sense Augustine said that Christ did beare himselfe in his owne hands In like maner Augustine writing against Adimant saieth that the blood is the life euen as Christ was the Rocke Nowe the Apostle saieth not Petra significabat Christum but saieth Pâ—…ra erat Christus quae rursus ne corporaliter acciperetur spiritualâ—…m illam vocat id est spiritualiter intelligi docet that is the Apostle saith not the rocke signified Christ but hee saieth the rocke was Christ which againe lest it should bee taken in a corporall sense hee calleth it a spirituall rocke teaâ—…hing vs that wee should spiritually vnderstand it Then if we fellow the exposition of ancient Fathers it cannot be inferred of these wordes this is my bodie that the bread is transsubstantiated into the substance of Christes bodie for such vaine conceits neuer entered into their mindes Papistes doe grant that after consecration Sainct Paule calleth the elementes bread and wine because they haue the shewe and shape of bread and wine as the brasen Serpent was called a Serpent and Angels in Scripture are called men because they so appeared But this is a friuolous shift because the Apostle when he speaketh of bread and wine after the words of consecration he speaketh expressely of bread that is eaten and of wine that is drunken This cannot bee the shape and accidentes of the elementes but their verie substance The Angels did not appeare only in the shape of men but also had mens bodies indeede so that their feete were washed and they did eate and drinke with Abraham and Lot The brasen Serpent was not in shewe but in substance and altogether of brasse These examples helpe not An euill cause hath more neede of a true confession than of a false defence as August writeth and Chrysost. saith most truely that albeit a bitter roote may sende foorth sweete and pleasant fruites yet a roote of bitternesse can neuer produce sweete and pleasant fruites warning vs thereby to beware of men who disseminate and propagate erroures and obstinately striue against the knowne trueth of God The last wordes of the consecration are these Doe this in remembrance of mee Marke the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for albeit Christ only suffered but once yet it is his will that wee should keepe a continuall remeÌ„brance of his death because the death of Christ is the fountaine of our life Now when we offer the Sacrifice of thankesgiuing vnto God in the holy Supper because hee hath saued vs by the death of our Lord and Sauiour Iesus Christ. This Sacrifice which wee offer differeth from that which Christ offered vpon the Crosse because that Sacrifice was but onely once offered and was receiued into the most holy place as Chrysostome speaketh but this which we offer is 〈◊〉 〈◊〉
blood of Christ. It is hard to bee a prolocutor for an euill cause for it is like vnto a bulge in a wall which falleth and bruiseth him who woulde sustaine it which cannot sustaine it selfe It is certaine that the bread and wine are not types and figures of Christs body before the words of consecration for it is after the words of blessing that the elements receiue this great honour to be called Christs bodie and blood that is signes externall wherewith Christes bodie and blood is spiritually exhibited vnto vs. And therefore Sainct Ambrose calleth the bread before the wordes of consecration panis usitatus that is common bread but it is after the wordes of consecration that they receiue this honour to beare the names of things represented by them as Theodoreius in expresse words writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â—…ee hath honoured the visible signes with the appellation of his bodie and blood not changing their nature but adding grace to nature Which place clearly prooueth that the elementes obtaine not that great honour to bee called Christes body or types of his blessed body vntill the time that by diuine grace they bee consecrated to that holy vse Mailrosius Scotus liued vnder the reigne of Charles the Great about the yeere of our Lord 800. and likewise RABANVS Bishop of Mentz these two had so acquainted themselues with the doctrine of Augustine that they could in no manner of way giue allowance to the doctrine of Transsubstantiation And about the yeere of our Lord 840. Carolus the second the sonne of Ludouicus Pius and brother to Lotharius and Ludouicus Germanicus he writ to Bertramus a Presbyter to haue his resolution concerning the mysterie of the Sacrament and after what manner of way the body and blood of Christ was present in the Sacrament To whome hee returned this answere That in the Sacrament of the holy Supper there were some thinges that were perceiued with bodily senses other thinges were taken holde of onelie by faith And the bread and the wine were to vs the body blood of Christ as MANNA and the waters of the spirituall rock were Christs body and blood to the people of the Iewes in the wildernesse This opinion aggreeth well with the doctrine of Paul that the Fathers in the wildernesse ate that same spirituall food which we eat which they could not doe by corporall manducation of Christs flesh because as yet the word was not made flesh So this opinion of Transsubstantiation did no sooner put out its head but assoone also contradiction was made vnto it About the yeere of our Lord 1020. Berengarius maintained the opinion of Augustine and other auncient Fathers hee was a presbyter of Angiers in Fraunce and denied the doctrine of Transsubstantiation and the Romane Bishops were coÌ„mooued with great indignation as appeareth by the number of Councels assembled against one poore man who durst presume to speake against the opinion once embraced by the Romane Church Leo the ninth gathered a Councel at Rome in the which he condemned the opinion of Berengarius and excommunicated him euen before he was warned to be present at the Councell and before hee was heard Hee assembled also another Councell in Vercellis about the yeere of our Lord 1051. in the which Borengarius was not present but Messengers who came to pleade his cause were imprisoned and casten into bands and the booke of Ioannes Scotus Mailrosius De Eucharistia was condemned By the way if any equitie had beene kept in these Councels looke by what reason they condemned Ioannes Scotus whose opinion Berengarius followed by the like reason they shoulde haue condemned Augustine Bishop of Hippo whose opinion Ioannes Mailrosius followed But the Romane Church cannot erre ' Another Councell was assembled by Pope Victor the successor of Leo the ninth in the which the Decree of the CouÌ„cell of Vercellis was allowed Yet all this coulde worke no contentment in their heâ—…rtes because the people of Angiers and Towrs in Fraunce liked the doctrine of Augustine Mailrosius and Berengarius about the Sacrament of the Supper Therefore another Councell was assembled at Rome by Pope Nicolaus the seconde anno 1058. in the which Berengarius yeelded to the opinion of the Pope and his Councell and his weaknesse strengthened the errour already receiued in the Romane Church mightily But the number of them who abhorred this newe found out doctrine was exceeding great therefore the Romane Church after the yeere of our Lord 1079 and after the dayes of pope Gregorie the seuenth put hand to worke And being now mightie strong they stirred vp Kings and Princes to persecute with fire and sword and all kind of hostilitie as heretiques all those that spake against worshipping of Images corporall presence and manducation of the body of Christ in the Sacrament of the holy Supper So it is manifest that this doctrine of Transsubstantiation was mightily contradicted vntill the dayes of pope Innocentius the third who in the Councell of Laterane anno 1215. gaue full allowance thereunto But when all this is done râ—…member that the vniuersall Catholicke Church dwelleth not in one countrey or city When the Romane Church was miserably infected with this miserable scabbe of pestilent errour what consent gaue the Churches of Asia and all the Grieke Churches They euer disâ—…ssented from this doctrine vntill this daye as appeareth by the last Sessions of the Councell of Florence anno 1439. Therefore let the Romane Church bragge of Antiquitie as they please the doctrine of Transsubstantiation shall neuer be found an ancient doctrine but a doctrine newe false absurd and borne out more by might of the preuailing authoritie of men than power of argumentes grounded vpon holy Scripture God teach them to returne to the ancient trueth from which they haue sliden To whom be praise and glory for euer Amen A TREATISE Of the Sacrament of Pennance IN this CENTVRIE it was a receiued custome to men to confesse their sinnes secretly to Presbyters and to receiue from them such forme of injunctions as they counted satisfactions for their faultes as appeareth clearly by the Councell gathered in Fraunce anno 742. in the which Bonifacius bishop of Mentz was Moderator In the first Canon of that Councell it was statuted and ordained That no man of the Clergie should put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance vnto them who should happen to confesse their sinnes By this it is euident that the custome of secret confession of sinnes to presbyter poenitentiarius which was excluded out of the Church in the dayes of Nectarius Bishop of Constantinople yet it returned againe and it was in vse in the VIII CENTVRIE Now in the inseription of this TREATISE I call it a SacrameÌ„t as the Romane church in our dayes call it not as though I were in the opinion that in this age the number of seuen Sacramentes
pen of Prophets in writing may guide also our hearts in reading With this ignorance of the meaning and true sense of holy Scripture is joyned an vnspeakable and deuilish pride for they make no account of any body vnder heauen but of themselues alanerly and hypocrites haue their owne opinions in so wonderfull admiration that they stop their eares from hearing all wholesome admonition which pertinacie and pride is the cause wherefore the Apostle PAVL calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is condemned of themselues Titus 3. For like as there are some persons so bent to destroy their owne bodies that it is not possible to the vigilant attendance of friendes to keepe them from mischiefe and harme the experience whereof kythed in PORCIA the daughter of CATO and wife of BRVTVS euen so there are a number of men caried so headlong to hell that no wholesome doctrine or admonition can be heard because like to the Gadarenes swine the swift pace of their race cannot be stayed vntill they be drowned in the lake Of this cause of heresie NAZIANZEN writeth ad Cledonium that the heretique APOLLINARIS counted of his owne songs as we count of the olde and newe Testament euen so his associates counted his songs and rhymes to be the third testament In like maner the heretique MARCION was a patterne of incorrigible pride who came to Rome after the death of HYGINVS and when he heard that he was not admitted to an ecclesiasticall office hee demanded of the preaching Elders there what was the meaning of Christes words when hee saide That no man pieceth an olde garment with a piece of new clothe for that that should fill it vp taketh away from the garment and the breach is worse Mat. cap. 9. ver 16. 17. In their answere they declared the true meaning of Christes words But the proud stomacke of an head-strong Heretique applyed the parable to himselfe and auouched that he should make a remedilesse breach among them because they had refused to receiue him into their fellowship Epiphan contra hareses which thing he endeuoured to performe vntill his last breath Heresie was propagated and increased rather in the Halcyon dayes of CONSTANTINE VALENTINIAN THEODOSTVS and MARTIANVS then in the wofull dayes of NERO DOMITIAN TRAIAN ANTONINVS SEVERVS MAXIMINVS DECIVS VALERIAN AVRELIAN DIOCLETIAN through the wise prouidence and wisdome of God who would not at one time ouercharge his Church with vnsupportable burthens neither would he suffer his Saints to be tempted aboue their strength For if heresies had bene in number as many and in power as strong before the daies of CONSTANTINE as they wer after his dayes it had bene hard till haue borne foorth so many mightie assaultes but our mercifull Lord would haue the faith and patience of his Saints to be tried by persecuting tyrants in some ages and againe the knowledge of the Church to be tried mightily by Heretiques in other ages So that wee shall finde moe heresies springing vp in the 4. Centurie then in all the preceeding 3. Centuries yea if it had pleased that godly father AVGVSTINE to haue abridged his abridgement of heresies written ad Quod vultdeum the number of heresies in the first 300. yeeres should not be found great But AVGVSTINE diuiding these Heretiques who were called Gnostici in three bandes to wit in Saturniniani Carpocratiani and Basilidiani who all were but one rancke of Herctiques he maketh the number to seeme greater then it was And in like maner dâ—…iding the Moâ—…tanists in Pepuziani Cataphâ—…yges Prisâ—…lliani and Montanistae maketh also the number to seeme great how beit all these foure are but one heresie receiuing sometimes a name from the author MONTANVS sometime froÌ„ the countrie of Phrygia whereinto this heresie was bred soâ—…time froÌ„ the town of Phrygia called Pepuzum where they dwelt sometimes from the false prophetesse PRISCILLA who propagated the error of MONTANVS In like manerthere were many obscure heresies who could finde few or no followers because it seemeth that the heresie died as soone as the Heretique such as Helcâ—…saitae Caiani Scâ—…hiani And there is no great necessitie to discourse of such abortiue birthes as incontinent died before they came to any kinde of ripenesse EVSEBIVS saith haeresis helce saitarum simul etiam at que coepit extincta est That is the heresie of Helcesaitae mmediatly after it was begun it was quenched Euseb lib. 6. cap. 38. And finaily AVGSTINE reckoneth among Heretiques of the first 300 yeeres Tessaresâ—…aidecataitae in the Latin Quaterdecimani who maintained no opinion repugnant to the grounds of faith but onely kept Easter vpon another day then the Romaine Church did obserue it But albeit heresies sprang vp in the dayes of good Emperours yet were they not fostered and nourished by them but by all possible meanes were abandoned but God punishing the contempt of the truth and the loue of false and lying doctrine suffered an euill Emperour to rise after a good such as CONSTANTIVS after CONSTANTINE and ANASTASIVS after MARTIANVS and these euill Emperours by their own profession countenance authoritie strengthened the heresies of ARRIVS and EVTYCHES which were bred in the dayes of the good Emperours forenamed so that the strength of an heresie was borne out by the arme of man allanerly and it was not a plantation that our heauenly father had planted and therefore in end behooued to be rooted out Then marke the power of the wrath of God against Heretiques heresies and sometimes against the very places of their meetings It is knowne that ARRIVS brast asunder as IVDAS did and that his bowels gushed out a just recompense of his troubling of the intestine peace and bowels of the Church of God MONTANVS and his two mad prophetesses PRISCILLA and MAXIMILLA hanged themselues as IEROM doth write citing APOLLONIVS for his authour Ierom. catal script PAVLVS SAMOSATENVS a man leper both in soule and body was excommunicat in all Churches professing Christ in the whole world and by the authoritie of the Emperour as shall be declared Godwilling with shame and ignominie was driuen from his vsurped chaire in Antiochia MANES was excoriat by the king of Persia. The bad fortune of the priests of BAAL contending against HELIAS and slaine at the brooke Kâ—…shon 1. Reg. 18. ver 40. The most infortunate condition of AMAZIA the priest of Bethel whose wife became an harlot in the citie and his sonnes and daughters fell by the sword and his lande was diuided by line and himselfe died in a polluted land Amos 7. ver 17 All these examples I say declare that terrible is the wrath that the Lorde will powre out against false prophets and false teachers In like manet the heresie of ARRIVS when it was at the very height beganne to shed it selfe into three contrarie opinions as a kingdome diuided in it selfe and could no longer stand some were still called Arrianes and vtterly denied that the Sonne of God was 〈◊〉
of the pluralitie of gods as well masculine as feminine the multitude of heauens ages or eternities which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirtie in number deepenesse and silence beeing the beginning of all the rest August index haeres In this his opinion I say EPIPHANIVS conjectureth that he hath followed HESIODVS in his Theogonia yet the man beeing ambitious by permutation of names hee would seeme to haue beene the author and finder out of these mysteries Against whom IRENEVS hath written fiue bookes wherein hee both discouereth and also refuteth the vanitie of his errour MARCVS one of his disciples a notable sorcerer inuented a new forme of Baptisme to baptize in the name of the vnknowne father of al things and in the name of the veritie the mother of all things and in the name of him who descended vpon Iesus Euseb. eccl hist. lib. 4. cap. 11. All the disciples of the schoole of VALENTINVS are called Gnostics with the forenamed Heretiques SATVRNINVS BASILIDES and CARPOCRATES they all denied the resurrection of the body and supponed that saluation did belong onely to the soule of man VALENTINVS and his disciple MARCVS with COLORBASVS and HERACLEON all their opinions were so intricate and obscure that men of meane vnderstanding could not conceiue them and men of deepe judgement would not conceiue them because they had not spitted out their braines as EPIPHANIVS speaketh that is their head was not so voide of wisdome as to hearken to the new inuented to yes of brainsicke men CERDON and MARCION were authours of the opinion of two gods or two beginnings the one they called the authour of all good things the other the author of all euil things They denied the veritie of Christs humane nature and the veritie of his suffering whereupon of necessitie followeth this conclusion that we are not saued indeede but onely to vse MARCIONS own words putative that is in fantasie or supposition The death of Christ is the true ground of our saluation if he only seemed to die died not indeed then we seeme to be saued but are not saued indeede They denyed also the resurrection of the body August index haeres MARCION was justly called by POLYCARPVS Primogtnitâ—…s dâ—…aboli that is The first borne of the deuill Euseb. lib. 4. cap. 14. This heresie by the worke of that olde serpent was dispersed in Italie Egypt Palestina Arabia Syrta Cyprus Thebaida Persia and in many other places This is the cause wherefore TERTVLLIAN after him EPIPHANIVS inveighes so sharply against this pestilent Heretique MARCION Hee was the inuenter of a strange new custome in Baptisme that after a man hath bene once baptized he may be baptized againe the second time and the third time also This hee did to wash away and put in obliuion the foule fault of whoredom committed by him His father was a preacher of Gods word in Pontus he himselfe had vowed chastitie afterward polluted himselfe with whoredome was cast out of the Church by his owne father when he came to Rome at the time when HYGINVS the ninth Bishop after the martyrdome of the two great Apostles was lately departed this life he was not admitted to the fellowship of the Church of Rome therefor he joyned himselfe to the fellowship of CERDON and augmented his errour To the two beginnings of CERDON he added the third in this maner First he saide there was one supreme and vniuersall God and him hee called the good God who created nothing that is in this world Secondly there was a visible God who was Creator and maker of all things and thirdly there was the deuill as a midthing betweene the visible and inuisible God Epiph contra haeres No heresie sprang vp in this Centurie that was so vniuersally ouerspred in many nations countries as the heresie of MARCION was So bent is the corrupt nature of man to followe a doctrine of lies when it is coloured with a shewe and pretence of reuerence towarde God For they feared to attribute the making of any thing that is euill to God who is infinite in goodnesse But this was a needlesse feare because creatures which nowe are â—…uill they haue not this wicked disposition by the creation of God but by their owne voluntarie defection from the firste estate whereinto God created them LVCIANVS and APEâ—…PS were the disciples of MARCION whome many did followe in so much that Marcionists were called Lucianistae and Apeiletani Neuerthelesse APELLES could not agree with his master MARCION in all things for hee graunted that Iesus Christ the sonne of the good God had a true body yet not made of the substance of the Virgin MARIE but of the foure elements and that he died and rose againe not putative as MARCION said but truely in very deede yet he thought that this true body of Christ like as it was composed of the foure elements so likewise after his resurrection he dissolued it into the foure elements and afterwarde returned to heauen from whence he came This errour EPIPHANIVS abhorreth for many great absurdities First saith he did Christ build vp againe that Tabernacle which men destroyed to the end that he himselfe in continent after the building of it should destroy it againe by a dissolution of it into the elements Secondly if Christ dissolued his owne body why would he not let his disciples see at least the reliques of his body resolued into elements to the ende they might haue honoured the reliques of his dissolued body as the women came to the sepulchre with precious oyntments to haue honoured his dead body Thirdly saith he APELLES speaketh of Christes body after his resurrection that which neither Christ nor his Apostles euer spake of that blessed body This is the right way to vndoe heresies to bring them to the right balance of the mouth of Christ and writings of his holy Apostles and then heresies cannot consist and stand In the dayes of ANTONINVS and L. VERVS the authors of the 4. persecution TATIANVS a Syrian came to Rome and was conuerted to the true faith by IVSTINVS MARTYR during whose lifetime hee maintained no errour openly but after the death of IVSTINVS hee became the authour of the sect Encratitae who were so called because they abstained from wine and eating of flesh and creatures quickened with a sensitiue life They damned mariage and blasphemed the Epistles of PAVL Euseb. lib. 4. cap. 28. This they did no doubt because PAVL in his Epistles calleth the prohibition of mariage and the prohibition of meates appointed by God for the vse of men with thankesgiuing to be a doctrine of deuils 1. Tim 4. MONTANVS a man of Phrygia seduced two women PRISCILLA and MAXIMILLA to leaue the companie of their husbands and to be his prophetesses He called himselfe the holy Spirit whom Christ sent to instruct his disciples in al trueth Ioh. 14. He instituted lawes concerning fasting and damned the second
of his Gospell and CYPRIAN a sorcerer to bee a worthy preacher and martyre this same gratious Lord I say in the multitude of his vnspeakable compassions drewe AVGVSTINE out of this filthie mire of abominable heresie and made him like vnto a bright starre sending foorth the beames of light to the comfort of Gods house The opinion of MANES anent the creation of the world and the creation of man the manifestation of Christ in our nature rather in shewe and appearance then in veritie and the horrible abomination of their vile Eucharist no man can be ignorant of these things who hath read but a litle of the bookes of AVGVSTINE written against the Manicheans In ende like as MANES exceeded all the rest of the Heretiques in madnesse of foolish opinions euen so the Lorde pointed him out among all the rest to be a a spectacle of his wrath and vengeance For the king of Persia hearing of the fame of MANES sent for him to cure his sonne who was deadly diseased but when he sawe that his sonne died in his hands he cast him into prison and was purposed to put him to death but hee escaped out of prison and fled to Mesopotamia Neuerthelesse the king of Persia vnderstanding in what place MANES did lurke sent men who pursued him tooke him and excoriated his body and stopped his skinne full of chaffe and set it vp before the entrie of a certaine citie of Mesopotamia Socrat. eccles hist. lib. 1. cap. 22. If any man bee desirous to haue greater knowledge of this remarkable Heretique both in respect of his life and death he may reade the fore mentioned chapter of the ecclesiasticall historie of SOCRATES and hee shall finde that the first man called MANICHEVS who renued the errour of two beginnings was a man of Scythia He had a disciple first called BVDDAS afterward TEREBYNTHVS who dwelt in Babylon This man TEREBYNTHVS was the composer of these bookes which MANES gaue out vnder his owne name MANES was but a slauish boy bought with money by a woman of Babylon in whose house TEREBYNTHVS had lodged and shee brought vp the boy at schoole his name was CVRBICVS when he was bought but when this woman died she left in legacie to CVRBICVS the money and bookes of TEREBYNTHVS and he went from Babylon to Persia changed his name and called himselfe MANES and set forth the bookes of TEREBYNTHVS as if they had beene composed by himselfe so that hee added vnto the rest of his villanies this fault also that he was from his very youth a dissembled and deceitfull fellow Reade the historie of Socrat lib. 1. cap. 22. After MANES sprang vp HIERAX who spake of the Father and the Sonne as of two lights different in substance He damned mariage denied the resurrection of the body excluded infants from the kingdome of God Epiph. contrahaeres Hist Magd. Marke in this Catalogue of the heresies of the first three hundreth yeres how many of the deuils trumpeters sounded the doctrine of the prohibition of mariage The Nicolaitans Gnostici Encratitae Montanistae Apostolici Origeniani called Turpes Manichei and Hieracitae Satan hateth mariage to the end that his kingdome might be aduanced by fornication and all kinde of vncleannesse CENT 3. A Treatise of Purgatorie and prayer for the dead IN this Centurie also the opinion of ORIGEN anent purgatory paines before a man can enter into the kingdome of heauen giueth me manifest occasion to speak of Purgatorie In the beginning of this treatise I protest that I detest the worshipping of reliques and the conceit of Purgatorie fire as two heades of doctrine borrowed from Ethnickes and Pagans The bones of THESEVS saith PLVTARCH being transported placed in the middle part of the towne of Athens they honoured his ashes as if hee himselfe had beene returned to the towne and gaue vnto him all these diuine honours calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he who diuerteth euill from them also they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a patron a helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who receiueth the supplications of the humble What was this else but to honour THESEVS with diuine honours And the excessiue honours attributed to the reliques of saints in the Popish church with confidence to be helped and better heard of God because they were prostrate before the reliques of saints what was it else but a counterfaiting of the superstition of the Pagans In like maner the opinion of Purgatorie is but an Ethnicke inuention PLATO seemeth to be the first authour of it except any man of greater reading can reduce it to a more ancient beginning for PLATO in his dialogue called Phedo vel de anima hath three opinions concerning the soules of men First hee thinketh that the soules of men who haue liued a very honest and vnreproouable life when they depart out of their bodies they goe to a place of vnspeakable happinesse Secondly he thinketh that the soules of men who haue continued into incorrigible wickednesse they goe to a place called Tartarus there to be punished with endlesse paines These two foresaide opinions PLATO by his trauelling to Egypt where the people of the Iewes had remained a long time might haue learned to wit that the soules of good men goe to heauen and the soules of euill men goe to hell But PLATO thought by Philosophie to mend the want that was in ancient Theologie and he deuised a third place whereinto soules should be both tried and purged and after suffering of paines should be set at libertie namely the soules of men who had heauily grieued their parents afterward repented or had committed filthie murthers and afterward repented these mens soules I say according to the opinion of PLATO behooued to goe through infernall floods specially through Acheron Câ—…ytus and Phlegeton to be tried purged in end to be set at libertie prouiding they had fully satisfied the persons whom they had offended These beginnings of PLATOES conceites had neuer hurt Christian religion if CLEMENS ALEXANDRINVS and after him ORIGEN had not mingled prophane Philosophie with Theologie But when the question is riped vp to the very ground the defenders of Purgatorie fire worshipping of reliques haue cause to be ashamed as disciples of Pagans and not of the holy Apostles in these two points of doctrine The foolishnes of CLEMENS and ORIGEN hath beene very pernicious to the Church of God because they borrowed not from PLATO siluer and golde as the Iowes borrowed from the Egyptians by warrant of Gods commandement Exod. 11. but they borrowed chaffe and doung lies and fables which some time spreading sometime growing sometime altering the first similitude fashioned in the combes of PLATO in end became an article of Popish faith and was so straitly vrged that they who would not beleeue the fained fire of Purgatorie were burned as Heretiques with true flammes of tormenting fire AMBROSE and HILARIVS as foolishly
followed the opinion of ORIGEN without examining it in the balance of holy scripture Ambros. in Psal. 118. saith that all men must goe through the fire at the latter day euen IOHN himselfe the belooued disciple of Christ of whose death also some doubted yet no man can doubt of his passing through the fire Thus AMBROSE suffered this opinion of ORIGEN to sincke into his heart as though it had beene the vndoubted Oracle of God which no man should call in question HILARIVS maketh no exception of the blessed Virgine the mother of our Lord in Psa. 118 but she must also go through this fire at the latter day And this is a foolish thing to followe any man further then he doth follow Christ the warrant of the written word of God 1. Cor. 11. And therefore the first generall Councill Ann. 551. as wise behind the hand was compelled to examine the bookes of ORIGEN to excōmunicat himself albeit dead long afore to damne his books and vaine opinions specially anent his Purgatorie This Origenian errour before it was seriously impugned it was changed to the worse and grew neerer to the originall of PLATOES Phlegeton againe for ORIGEN AMBROSE and HILARIVS spake of a fire that should burne at the latter day which al men behooued to passe through before they could enter into the place of refreshment but PLATO in his dialogue Phedo spake of a flood of fire whereinto men behoued to bee tried and purged immediatly after their soules were separated from their bodies and what soules I pray you Not the soules of the best men which went to heauen nor the worst men for they went to hell but the soules of men that were not into a mid rancke neither very good nor very euill This opinion I say somewhat neerer to the opinion of PLATO then to the opinion of ORIGEN beganne to take place about the foure hundreth yeere of our Lord as the distinctions of AVGVSTINE clearely witnesse Valde bom valde mali non valde mali Augustin enchiridion ad Laurent Idem de octo Dulcitii quaest Thus wandering errours once taking place became like vnto a fretting canker euery day worse worse If any man think strange that so vile an error neither agreable to scripture neither yet to it self but changing the similitude of it as the Chameleon doth his collour it preuailed wonderfully and was so fastened into the peoples hearrts that scarcely can it be rooted out of their mindes in our dayes To this I answere that besides the authoritie of the fathers aboue specified who were entangled with errour euen they also who found out the opinion of Purgatorie fire to be erroneous and repugnant to scripture yet did they not fully and in all points impugne this false and lying doctrine but onely in a parte As namely AVGVSTINE refuteth that part of CLEMENS and ORIGENS opinion wherein they thought that the deuils and wicked men after suffering of long tormentes may possibly be forgiuen and finde mercy By one place of scripture he vtterly vndoeth that opinion Depart'vnto the cuerlasting fire prepared for Sathan and his angels Mat. 25. ver 4 And in the booke of the Reuelation And they shall bee tormented night and day for euer and euer Apoc. 20 August lib. 20. 21. de civit Dei Yet the other parte of the errour that tooke deepe root in his dayes AVGVSTINE knewe it better then he impugned it lest he should gain-say the receiued opinion among all the people who thought that the soules of many men after their death were tormented with fire for a while vntill a full satisfaction were made for the faultes that men committed in their life-time Against this opinion AVGVTINE speaketh but softly Non valde coarguo for sitan verum est that is I doe not greatly reprooue it possibly it is true August De civit De◅lib 21. cap. 26. This was also some strengthening of errour that it was not fully in all points clearely refuted by godly fathers whose comporting with the weakenesse of the people in a parte CHEMNIICIVS himselfe calleth prudence and wisdome but serious impugning of erroneous doctrine had beene more agreable to the will of God Alwayes AVGVSTINE in his doubtsome speach giueth no ground to Papists to make vp a newe article of faith anent Purgatorie For like as Constantinople was a great citie yet when it was shaken with an earthquake three dayes and three nights no man taried in that great towne to builde a new house during that time euen so AVGVSTINE is a great doctour yet when hee taketh him to forsitan or per◅aps this is not a sure ground to leane vpon This vnhappie conceit of Purgatorie fire had many handmaids waiting vpon her some going before and others following after her Before the conceit of Purgatorie goeth an opinion of our owne satisfactions For the faultes committed by vs after Baptisme if we do not perfitly satisfie for them before our death it resteth that in Purgatorie fire we should absolue the rest of our pennance that is vnfulsilled How much this first handmaide derogateth from the glory of Christ the Apostle witnesseth when he saith The blood of Christ purgeth vs from all sinne I. Ioh. I. making no exception ofsinnes after Baptisme committed The other handmaide preceeding the conceit of Purgatorie is praier for the dead albeit in all the old and new Testament there be not one example of praying for the deade or yet offering of sacrifice for the dead Pardon 's followed sometimes called indulgences in another sense then now they are these pardons I say are the handmaids following Purgatorie by which the B. of Rome as absolut commander of Purgatorie hath made vnto himselfe infinite gaine Before I proceede any further I exhort all true Christians as they detest Paganisme euen so to detest all Ethnick errours when they are creeping in into the sanctuarie of God The golden Eagle of the Romanes was more abominable when it was set vp in the Temple of Ierusalem by HEROD Ioseph de bello Iudaico lib. 1. cap. 21. then when it was set vp in the Capitoll of Rome And the image of CAIVS CALIGVLA sent to PETRONIVS his Deputie to be set vp in the Temple of Ierusalem made all the Iewes agast and they were more willing to die then to see their Temple so filthily abused with idolatrie Ioseph antiq lib. 18 cap. 11. It is more seemely then that the golden Eagle and image of CAIVS remaine at Rome where they were first fashioned then to bee brought to the Temple of Ierusalem And it is more seemly also that the opiniō of Purgatory remaine in the schoole of PLATO at Athens or in the schoole of CLEMENS at Alex andria rather then to send it abroade through all Christian Congregations to bee beleeued For Christians ought to be like to the forlorne sonne after he returned home againe to his father Luc. 15. Hee was so well fed and
full of pride and he followed the footsteps of Joannes Cappadox and would bee called vniuersall bishoppe against whome Gregorius 1. contended mightily euen as Lactantius of olde contended against the Pagans impugning the error more mightily than solidly confirming the trueth It is supponed that he ministred 13. yeeres vnder the Emperour Mauritius To whom succeeded Cyriacus Patriarches of Alexandria AFTER Iohn called Tabennesiota succeeded another Iohn who kept the true faith and was banished by Anastatius because he would not damne the Councill of Chalcedone To John succeeded Theodosius an obstinate defender of the errour of Eutyches He was familiarly acquainted with Severus of Antiochia and Anthimus of Constantinople whereby the miserie of these dayes may bee easily espied whereinto three notable heretiques gouerned principall townes such as Constantinople Alexandria and Antiochia He was so obstinate in his errour that he was rather content to be banished vnder the reigne of Iustinian than to renounce his errour After him succeeded Zoilus and after him Appollinarius who was present at the fift generall Councill To whome succeeded Eulogius and after him Petrus who ministred vnder the reigne of Mauritius Patriarches of Antiochia AFTER Palladius succeeded Flavianus who suffered great troubles for the true faith namely by the cruell persecution of the Emperour Anastatius and the calumnies of Xenaeas B. of Hierapoâ—…is a stranger indeed from the couenant of GOD as his name importeth for hee blamed Flavianus most vniustly of the heresie of Nestorius but when Flavianus both by worde and write had cleared himselfe of that calumnie the malice of Xenaeas ceased not for he brought with him to Antiochia a great number of Monkes to compell Flavianus to abiure the Councill of Chalcedone The towne supported their bishop against a raskall number of seditious and hereticall Monkes Notwithstanding the Emperour Anastatius infected with the heresie of Euâ—…yches counted Flavianus who was most vniustly persecuted to be the author of this tumult and banished him and placed Severus in his roome The Emperour Iustinus the elder displaced Severus and punished him and appointed Paulus to be bishop of Antiochia To Paulus succeeded Euphrasius who died in that feareful calamitie of the towne of Antiochia when it was shaken and ouerthrowne with earthquake as Evagrius witnesseth Euphraimius was a ciuile gouernour in the East parts who pitied the decayed estate of the towne of Antiochia furnished all necessarie things for the repairing of the towne of Antiochia for which cause the people was so affectioned to him that they would haue him to bee their bishop So Euphraimius becomes bishoppe of Antiochia or Theopolis for at this time it had both thâ—…se names Evagrius writeth that hee vndertooke the charge of the Apostolicke chaire in which wordes it is manifest that not onely the chaire of Rome but also the chaire of Antiochia was called the Apostolicke chaire The towne of Antiochia at this time was taken by Cosroes King of Persia set on fire and many of thâ—… people were cruelly slaine Euphraâ—…us their bishop at this time left the towne a perilous example except the people had beene in safetie and he onely persecuted yet he left behinde him so much as might redeeme all the Church goods AFTER Eâ—…phraimius followed Domnius And after him Anastatius He ministred vnder the Emperour Iustinian at what time the â—…mperour fell into the errour of them who saide that our LORD IESVS in his very conception adioyned vnto his diuine natâ—…e an immortal body which was subiect to no humane infiâ—…mities Anastatius opponed himselfe to the Emperours opinion the bishops followed Anastatius not the Emperour for this cause Iustinian was purposed to haue banished him but he escaped this trouble by the Emperours death Neuerthelesse hâ—…e was banished by Iustinus the younger for some alleadged cause of dilapidation of Church-gooods and Gregorius was placed in his roome Gregorius ministred in Antiochia 23. yeeres vnder Justinus 2. Tiberius and Mauritius hee was in great account with Mauritius to whome he foretolde that he would be promoted to the Imperiall dignitie And Mauritius imployed him in great and weightie businesse such as in pacifying the tumult of his armie which made insurrection against Germanus their captaine Also hee sent him ambassadour to Cosroes King of Persia who was astonied at the grace that was in his speaches Notwithstanding he was accused by Asterius a Deputie of the East of the filthie sinne of incest but he cleared his owne innocencie so euidently that his accuser was with ignominie scourged and banished Hee died of the gowtes infirmitie after his death Anasiatius whome Iustinus banished for dilapidation of Church-goods beeing yet aliue was restored to his owne place againe To whom succeeded Euphemius Patriarches of Jerusalem AFTER MARTYRIVS succeeded HELIAS a feruent defender of the true faith Neither would hee condescend to the banishment of EVPHEMIVS bishop of Constantinople nor to the admission of Severus to be bishop of Antiochia therefore the Emperour Anastatius banished him To him succeeded Iohn of whose politicke dealing in circumueening Anastatius the Emperours captaine I haue sufficiently declared in the preceeding historie To John succeeded Peter after him Macarius after Macarius Eustochius who impugned the bookes of Origen draue out of his bounds the Monks of Nova Laura defenders of the opinions of Origen Theodorus Ascidas B. of Caesarea in Cappadocia tooke this in an euill part The Emperour Iustinian caused a generall Councill to bee gathered at Constantinople whereinto not only the bookes of Origen were damned but also Theodorus himselfe the defender of them This displeased the Emperour Iustinian because hee loued Theodorus dearely therefore hee procured that Eustochius B. of Ierusalem should be remooued and Macarius restored againe After whome succeeded Ioannes Neamus and Isieius In this Centurie whereas I pretermit the names of other Pastors and Doctors in the Church I haue done it vpon this consideration I find in this Centurie that by the irruption of barbarous people such as the Gothes Uandales Hunnes Auares Schythians Lombards youth was hindred from studies many memorable bookes were burnt ancient languages were vtterly spoyled learning was greatly diminished flatterie of preuailing powers increased ambition in the West heresie in the East turned the estate of the Church vpside downe so that scarcely could men of good giftes and keeping integritie of faith be furnished vnto the principall Apostolick chaires Now after a maner the sunne is going downe the shadowes waxe great the darknes approacheth the Antichrist is at the doore worthy to bee welcomed with darknesse and decay of knowledge What shall I now write of other Pastors and Doctors shall I followe the foolish conceates of Historiographers in whose opinion the gift of miracles increased when the gift of knowledge decayed but the contraâ—…e is knowne by Scripture that the holy Apostles whome CHRIST induced
like obedience the Rom. Antich demandeth to all his lawes ordinanâ—…es euen to such as are repugnant to the law of God as namely to inuocation of Saincts worshipping of images c. therefore he is justly counted the principall aduersary of Christ. The Antichrist is said to exalt himselfe against all that is called God or is worshipped because he taketh vpon him to dispense against the law of GOD which argueth that he arrogateth vnto himselfe authoritie aboue the lawe-maker for no lawe as I haue declared alreadie can bee dispensed withall but either by the same authority by which it is made or by a greater Against Christes Kinglie Priestlie and Propheticall offices hee aduaunceth himselfe in abrogating the institution of Christ concerning the receiuing of the blessed Sacrament of the Supper vnder both formes of bread and wine In prohibition of marriâ—…ge and meates and in setting vp a newe propitiatorie sacrifice in the Church as it were protesting the insufficiencie of the sacrifice of Christ once offered Let vs in this point marke the degrees of the defection of the visible Church not vnlike vnto the decaying estate of a diseased man First his naturall sappe and moysture decayeth Secondly corrupt humours doe abound Thirdly his blood is inflamed perilous feuers seazing vpon his bodie doe threaten death Euen so in the Church when holy exercises of prayer and preaching are intermitted this is a biginning of euill Next when superstitions rites and ceremonies seruing to no profitable vse doe abound in the Church as vitious humours in the bodie then is the defection increased But when the visible Church admitteth another Law-giuer than Christ and stoupeth vnder the yoke of his obedience then is the defection from the faith come vnto a ripenesse and the Antichrist then siueth in the Temple of God shewing himselfe that hee is God and if the Lord had not kept vnto himselfe a remnant by his gracious election the visible Church had beene like vnto Sodome and Gomorrha In the 5. verse hee saieth Remember yee not that when I was yet with you I tolde you these thinges This verse is not superfluously casten in to admonish the Thessalonians that the comming of the Antichrist was a matter of great moment and tending to the hurt of manie mens soules therefore it was needefull that timous premonition shoulde bee made vnto the Saincts to eschew the danger to come This is the Lordes customable dealing in matters graue weightie and serious to giue aduertisementes proportionallie agreeing with the nature of the thing fore-tolde But what shall wee speake of the lethargie and securitie of the worlde wee neuer read that men were so sluggishe and ouer-laide with so deepe securitie as when they were fore-warned of great thinges to come as if the loude sounde of the trumpet of God serued to none other vse but onelie to lull men into a heauie sleepe The deluge of waters the first comming of Christ the destruction of Hierusalem the comming of the Antichrist and the great tempest of the wrath of God that shall be reueiled at Christes second appearance all these things I say haue bene fore-tolde but the contempt of the warnings of God haue procured and will procure the heauie weight of Gods indignation Wee reade of Christes Disciples that when they sawe their master walking vpon the waters they supposed hee had beene a spirite or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a fantasie and delusion this they did onely at one time in fâ—…are and weaknesse but the wicked at all times and in the obstinacie of their vnbeleeuing heartes call both the promises and threatninges of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fantasies and delusions For this cause the Apostle both by worde and writ inculcateth this prophâ—…sie of the coÌ„ming of the Antichrist into the eares of the Thessalonians to the ende they should not lightlie regarde the fore-warnings of God as the sonnes-in-law of Lot did in Sodome Now follow the 6. and 7. verses with the beginning of the 8. verse And now yee know what with-holdeth that he might beercueiled in his owne time for the mysterie of iniquitie doeth alreadie worke onlie he who now with-holdeth shall let till he bee taken out of the way and then shall the wicked man be reueiled The naturall order requireth that in these wordes three things should bee entreated First howe the mysterie of iniquitie beganne to worke in Paules dayes Secondlie who is this that should bee a let and hinderance to the Antichrist And thirdlie when was it that hee was made out of the way so that he could hinder the Antichrist no longer The mysterie of iniquitie began to worke euen in the dayes of Paule because some Heretiques sprang vp at that time who denied the diuinitie of Christ such as Ebion and Cerinthus these appertained to the kingdome of the Antichrist because they were his fore-runners beginning with entising speaches to seduce men from the trueth of God And what was wanting in them except power and vncontrolled authoritie to bring to a full ripenesse the worke of defection alreadie begunne So Heresies and the doctrine of lies is the very first foundation of the kingdome of the Antichrist And like as an Eagle that buildeth her nest in the face of a steepie rocke the first sticke that shee carrieth to her nest belongeth to the masse thereof Euen so without all controuersie the Heretiques who prepared a way to the kingdome of the Antichrist they are members of the bodie of his kingdome If any man shall object that the chaire of Rome damned the olde Heresies of Ebion Cerynthus and of the Manichies and therefore such men cannot bee justlie reckoned to appertaine to his kingdome whome hee separated from his fellowship by detesting their opinions To this I answere That like as the golde and siluer the brasse and yron and likewise the claye of the great image which Nebuchadneser sawâ—… in his vision had no agreement one with another yet in this they agreede to constitute one stately image opposite vnto the little stone hewne out of the rocke without handes euen so heresies are repugnant one vnto another yet all belong vnto the kingdome of darknesse and to the throne of the Antichrist set vp against the glorious throne of the kingdome of Christ Yea and these Heretiques who impugned the true doctrine of the person of Christ they brake the yce as it were gaue example to others to impugne the doctrine of his office also In the second place by him that letteth Chrysostome vnderstandeth the Romane Empire which consisting into its owne integritie with vndiminished and vnbrangled authoritie the Romane Antichrist durst not attempt high things and thinges farre surmounting the modest carriage of subjects And heere by the way it is to bee marked that like as the Apostle by him who letteth and hindereth vnderstandeth not one particulare Emperour onely but an Empire wherein one Emperour succeedeth to another Euen so by him that is letted hee
substance euanishe when I haue brought tenne times moe testimonies than I haue already done I shall receiue this answere returned vnto mee That whatsoeuer was the opinion of these Fathers the generall Councell of Lateran anno 1215. which was wiser than these fore-mentioned Fathers haue taken a deeper consideration into this matter than these Fathers did and they haue allowed the doctrine of Transsubstantiation Howsoeuer let me obtaine this fauour at the hands of the Christian Reader that he may consider that they who brag so much of Antiquitie are driuen backe to seeke refuge in the Noueltie of late Councels THE latter part of their definition wherein they say that after consecration the accidents of bread and wine such as whitenesse roundnesse and rednesse doe remaine in the Sacrament without inherence into any subject In this part I blame them againe of Noueltie No ancient Father euer spake of accidents without a subject And albeit M. Harding impudeÌ„tly citeth the testimonie of Basilius Magnus to prooue that accidentes may subsist without a subject because in the first dayes creation there was light this light had no subsistance in any subject This citing of the authoritie of an ancient Father expresse contrarie to his owne meaning and wordes is an intolerable abusing of the writinges of Fathers The words of Basilius are these as is well obserued by the learned Doctor IEWEL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye The aire was lightened or rather it had the whole light whollie mingled with it selfe Hee saith not that the light was an accident without a subject but hee pointeth out the subject wherinto it had inherence euen before the creation of the Sunne to wit the aire But seeing they haue refuge continually to the Omnipotent power of God when they vtter pointes of new and absurde doctrine and they saye that God by his Omnipotent power can make that accidents shall subsist without a subject To this I answere That our disputation with them is not about the power of God but about the will of God in the matter of the Sacrament And it is the will of God in the Sacrament of the Supper to leade vs vnto Christ as the onely bread of life by whome our soules are nourished vnto eternall saluation And the Lord vseth the externall signes to leade vs to the thing signified What are we that wee should despise the simplest meanes of the working of God Not only doeth the externall signes leade vs to Christ but also the analogie and similitude that is betwixt the bread Christs body leadeth vs to a consideration of the nourishing vertue that is in Christs body to feede vs vnto eternall life But Papistes by taking awaye the substance of bread and wine and leauing only naked accideÌ„ts in the which there is no nourishing vertue they vndoe the nature of a Sacrament taking awaye the similitude betwixt the signe and the thing signified without the which Augustine affirmeth that a Sacrament cannot subsist but let vs heare Augustines owne words Si enim sacramenta quandam similitudinem earum rerum quarum sunt sacramenta non haberent omnino sacramenta non essent that is If sacramentes had not some similitude with those thinges whereof they are sacramentes they coulde not bee sacramentes at all And Theodoretus in like manner saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The types must needes haue some similitude with the veritie IN the second head of our TREATISE the Absurdities of TRANSSVBSTANTIATION are to be considered First this opinion repugneth to the priuiledge alloted to the blesâ—…ed bodie of Christ in holy Scripture to wit that the body of the holy one of God should not see corruption but this substance which is in the Sacrament after the wordes of consecration it may putrifie and rotte therefore it is not the true bodie of Christ otherwise than sacramentallie Secondly this substance that remaineth in the Sacrament after the words of consecration is knowne to be capable of poyson for Emperours Kinges and Popes haue bene poysoned by the consecrated hostie such as the Emperour Henrie the seuenth and Pope Victor the third was poysoned in the Challice therefore it cannot bee the reall body of Christ which fâ—…edeth the soule cannot empoyson the body but it is called Christs body sacramentally Thirdly if Christes body after the words of consecration bee corporally present in the Sacrament then is it at one time both in heauen and in earth in heauen vnder a glorious similitude and in earth inuisible and ouer-couered with the accidentes of bread and wine which aggreeth not with the nature of a true humane bodie to bee at one time in diuerse places whereof I shall speake at greater length hereafter God willing Onely at this time I affirme that the Papistes are vntimously serious to proue the corporall presence of Christs body in the sacrament which position if it were granted yet are they nothing nearer to their purpose neither are we put backe in any thing whereunto we shoot and aime because if Christ were corporally present in the Sacrament as they speake yet no vertue can be drawne out of him to the comfort of our soules but onely by spirituall touching by faith as appeareth in the woman diseased with the bloodie issue The doctrine of Trans substantiation not only importeth corporall presence of Christs body in the sacrameÌ„t of the Supper but also corporal manducation of the body of Christ which is common both to godly vngodly men and this they deny not only they say that godly men eat Christs body worthily vngodly meÌ„ eat Christs body vnworthily But I affirme that if vngodly men eat the body of Christ corporally in the holy Supper then is his body receiued in the sacrament by them to whom it is not promised in the worde which is an absurde thing For like as a seale affixed to a charter sealeth vp nothing to him to whome the charter promiâ—…eth nothing Euen so the sâ—…crament cannot seale vp a fellowship with Christ to an vnbeleeuing maÌ„ because Gods promises are made onely to the beleeuers They will answere True it is the vnbelecuers haue no fellowship with Christ no not although they eat his body corporally because they eat it vnworthily But to this I answere that this their doctrine is new and vnknowne to antiquitie For ancient Fathers acknowledge a worthie vnworthie eating of the Sacrament of Christs body but not a worthy vnworthy eating of the body of Christ in respect Augustine saith Res veroipsa cujus sacramentum est omni homini ad vitam nulls adexitium quicunque ejus particeps fuerit that is to saye But the matter of the Sacrament to wit CHRISTS bodie by eueric man who is partaker thereof is receiued to life and by no man to destruction And this mooueth AVGVSTINE in another place to saye That IVDAS did eate the bread of the Lord but not the Lord himselfe who
signe of subjection vnto him that is a thing no lesse reprooueable than the fact of Samson Wee reade of CONDALVS Gouernour of LYCIA vnder MAVSOLVS King of CARIA that hee gained infinite summes of Golde and Siluer for suffering the people of LYCIA to weare their haire as an ornament of their bodies wherein they much delighted But it is otherwise with the shauelinges of the ROMANE Church whose expectation of gaine beginneth not vntill their heads bee shauen then they gette some benefice by ascending degrees their estate is aduanced vntill they become companions to Princes LINDANVS according to his accustomed manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye Serious in trifles hee will needes haue this custome of shauing the heads of Church-men to bee referred vnto the APOSTLE PETER whose head saieth hee the enemies of the GOSPELL did shaue before they executed him vnto the death And this rebuke of CHRIST the CHVRCH conuerted it into an honourable rite of shauing the heads of Church men after the similitude of the shauing of Simon Peters head But if the ROMANE Church had beene verie sollicitous to haue kept the doctrine of the true faith of CHRIST iâ—… puritie as it was deliuered by SIMON PETER and the rest of the APOSTLES they had not beene so serious in matters of haire ANOTHER custome in the ROMANE Church is to annoint with oyle all them who are admitted to Church Orders Where haue they learned this custome from the sonnes of AARON who were annointed with oyle LEVIT CAP. 8. vers 30. and consecrated to the worke of their ministration Maye it not justlie bee spoken of them which was spoken of olde vnto him who was too loftie in his vaunting speaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye Either encrease your strength or diminishe your loftinesse Euen so I saye to the Chaplens of the ROMANE Church That they shoulde either bee liker vnto CHRIST who was a Priest according to the order of MELCHISEDECK or else they shoulde bragge lesse of the ceremonies of the LEVITICALL Lawe seeing that the Priesthood of Melchisedeck is farre different from the Priesthood of Aaron To grace this Sacrament of Order all these seuen Orders afore-saide are attributed vnto CHRIST himselfe Hee was a Doore-keeper saye they when He cast out the buyers and sellers out of the TEMPLE IOANN CAP. 2. VERS 15. Hee was a Reader when Hee read the place of ISAIAS in the Synagogue of NAZARETH saying The Spirite of the LORD is vpon mee c. LVKE CAP. 4. vers 17. Hee did the office of an Exorcist when Hee cured a man possessed with a Deuill LVKE CAP. 4. vers 33. Hee practised the office of Acoluthus when Hee saide Hee who followeth Mee shall not walke in darkenesse but shall haue the light of Life Ioann Cap. 8. vers 12. The office of a sub-Deacon when Hee washed His Disciples feete Ioann Cap. 13. vers 4. The office of a Deacon when Hee distributed Bread and Wine to His Disciples Matth. Cap. 26. vers 26. And finallie Hee executed His Priestlie office when Hee offered Himselfe vpon the Crosse a Sacrifice for our sinnes Matth. cap. 27. vers 50. Who can bee so babishe ignorant but hee maye vnderstande that CHRIST in working sauing miracles Hee declared Himselfe the promised MESSIAS and Sauiour In reforming the abuses of the Temple Hee declared Himselfe to bee both King and Priest to whome reformation of abuses in the Church belongeth In reading Holie Scripture and opening the sense and meaning thereof to the people Hee declared Himselfe to bee the Great Prophet whom GOD promised to sende into the worlde DEVTER XVIII And when CHRIST saieth Hee who followeth Mâ—…e shall not walke in darkenesse c. these wordes doe import That wee who followe CHRIST are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not that CHRIST himselfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who could once imagine that the hearts of men coulde bee ouer-casten with such horrible darkenesse as to attribute to the Lorde of the House of GOD the basest rowme in all the House and to make a Doore-keeper of him for a time NOwe the Ceremonies which are vsed in the Consecration of them who are admitted to inferiour Orders are these The Doore-keepers are admitted with the signe of deliuering the keyes of the Church-doore vnto them The Readers by deliuering vnto them the Holie Bible The Exorcistes by deliuering vnto them certaine formes of adjuration of persons possessed with Deuils or transported with madnesse And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by deliuering vnto them Tapers of waxe with a little water potte Are these elementes instituted by GOD and hath GOD annexed vnto Keyes Bookes Adjurations and Tapers of waxe a promise of spirituall grace If these two thinges cannot bee prooued by Holy Scripture then no Sacrament can bee acknowledged in these Orders especiallie since the administration of these offices is committed to boyes to ignorant fellowes and to men who haue no extraordinarie gift of casting out of Deuils as the Exorcistes of the Primitiue Church had of olde The like I speake of superiour Orders The signes and Ceremonies which are vsed in admitting of Presbyters whome now they call Priestes are the presenting vnto them a platter in the which consecrated Hosties are contained to declare that they are called to stande at the Altar to consecrate the elementes and to offer vp the bodie and blood of CHRIST as a propâ—…tiatorie Sacrifice to the Father Howe blasphemous this opinion is I haue alreadie declared in the TREATISâ—… Of the Sacrifice of the Masse but for the present this I saye That if the auncient Ceremonie of Imposition of handes had beene kept in admission of Presbyters yet it coulde not haue beene called a Sacrament of the Newe Testament because a Sacrament is a visible signe of the inuisible grace of GOD and belonging to all them to whome the Couenant of GOD belongeth Onelie this obserued that euerie Sacrament must bee applied in its owne time as GOD hath ordained The Ceremonie of breathing vpon them who are admitted Priestes conjoyned with these wordes Receaue the Holie Spirite Ioann Cap. 20. vers 22. it is a preposterous counterfeiting of CHRIST whome wee aught to followe in such thinges as Hee hath sette downe to bee followed but not to presume to doe all thinges which Hee did for demonstration of His diuine power The Deacons in the Romane Church are ordained by a Bisshop who cloatheth them with their Stoles and their Oraria vpon their left shoulders and putteth into their handes the Booke of the Euangell whereof they shoulde bee Preachers Their office is to attende vpon the Presbyters when they minister the Sacramentes to laye the Hosties vpon the Altar to prepare and to couer the LORDES Table to carrie the Crosse and to preach and sing the Gospell and the Epistle to the people In the ordination of Deacons there is neither a regarde of the first institution of Deacons appointed by CHRISTES Apostles Acts 6. neither is there anie similitude