These are points whereof no man doubteth and a large and fruitfull discourse vpon this subject is a commendation of the superabundant goodnesse of God but it belongeth nothing to prooue that Chrisming is a Sacrament distinct from Baptisme The African Councell called Mileuitanum pronounced an Anatheme against all those who saye that the grace of God in Baptisme conferreth only remission of sinnes already coÌ„mitted that in it there is no support promised to preserue men from sinnes in time to come that they bee not committed Whereby wee may euidently perceiue that the spirituall graces which the Romane Church referreth to the Sacrament of Confirmation were of olde referred to the Sacrament of Baptisme Likewise Antididagma Coloniensis as Themnisius declareth demandeth for what cause doth the Presbyter anoint him who is baptized with Chrisme seeing that he is to be anointed of new againe with Chrisme in the Sacrament of Confirmation And out of the booke De Gestis Pontificum he recordeth a constitution of Syluester That for the perill of vnexpected death it is meete that the Presbyter shall anoint with Chrisme him who is to bee baptized lest through absence of the Bishop the person baptized should depart this life without Confirmation but if the bishop be present let him be anointed by the bishop This declareth that of olde Chrisming was annexed to Baptisme But afterwards to multiplie the number of the Sacraments they separated it from the action of Baptisme and made it a peculiar Sacrament to bee ministred some space of time after Baptisme at the least seuen dayes for reuerence toward the seuen-folde graces of God conferred in the Sacrament of Confirmation as Durandus citeth out of RABANVS vsually twelue or fifteene yeeres interuene betwixt Baptisme and the Sacrament of Confirmation in the Romane Church Onely this I request of the judicious Reader that when hee readeth of Chrisming in the ancient Church hee would not take it for the Sacrament of Confirmation but for anointing with oyle in Baptisme And this custome also had no allowance in the written worde of GOD as Basilius expressely graunteth in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is What Scripture hath taught vs anointing with Oyle Doeth not this proceede from secret and mysticke tradition Finally let vs search out this matter to the very grounde whereby it may bee euidently knowne howe this Sacrament of Confirmation crept in into the Church It was a custome of auncient time that children were presented to Baptisme by their Christian parentes and albeit their infancie coulde not comprehende the summe of Christian Faith yet neuer thelesse they were instructed and catechised when they came to yeeres of discretion and when they had sufficiently comprehended the summe of Christian Faith their parentes of newe againe presented them to the Bishop who after hee had receiued in audience of the people a cleare confession of their Faith hee blessed them and with the ceremonie of imposition of handes prayed to God that these persons who had giuen out of their owne mouth a confession of that same Faith which their parentes had professed in their name in Baptisme might continue in that same true Faith constantly vnto their liues ende This imposition of handes was vsed to imprint into the heartes of the persons who had made a confession of their faith a deeper reuerence of God and a greater care to continue constant But in doing of this there was no purpose to institute a newe Sacrament of Confirmation in the Church Moreouer persons who were baptized by Heretiques when they forsooke their heresie they were not rebaptized but they were receiued into the Church by the ceremonie of imposition of handes as hath beene declared in the life of Stephanus bisshop of Rome CENT III. CHAP. II. And this imposition of handes was joyned with prayer That it woulde please God to vouchsafe vpon him who was receiued into the bosome of the Church by imposition of handes the gift of the holy Spirit which was offered vnto him in Baptisme but it was not receiued because hee professed not the true Faith Neither can there bee founde in this seconde sort of imposition of handes anie grounde for the Sacrament of Confirmation To conclude this Sacrament of Confirmation is either of God or man If it bee of God let the warrande of His commaundement bee brought foorth in the which Hee commaundeth to anoint with Chrisme those who are alreadie baptized And is it not a disficill thing to these who are content to sacrifice their life for Christes sake to offer their children also to bee signated with Chrisme when they are twelue or fifteene yeeres of age But if no diuine commaundement can bee founde out commanding vs so to doe but it is a plaine humane inuention Then let the Romane Church bragge lesse of Antiquitie than they doe seeing there is nothing in humane inuentions but Antiquitie of Errour FINIS CENTVRIE IX CHAP. I. OF EMPEROURS CAROLVS MAGNVS IN the yeere of our LORD 801. CHARLES THE GREAT King of FRAVNCE was declared Emperour by LEO the thirde Bishop of ROME and hee reigned sixteene yeeres in his Emperiall dignitie for hee continued King of FRAVNCE fourtie and sixe yeeres The Empire of the West had beene cut off since the dayes of Augustulus the sonne of Orestes whom Odoaser king of Rugiheruli c. had compelled to denude himselfe of the Emperiall dignitie Nowe after the issue of 300. yeeres and after the Hunnes the Gothes the Lombardes and other Nations had obtained dominion in the West all abstaining notwithstanding of their preuailing power from the name dignitie and stile of Emperoures Nowe at length I saye Charles the Great is anointed and crowned Emperour by Leo the thirde in the Towne of Rome And this was the beginning of that euill custome which after followed to wit That Emperours should receiue their coronatioÌ„ from the Bishops of Rome At this time the Empire of the East was in the hands of the Empresse Irene in the hands of the Emperour Nicephorus who had banished Irene and reigned in her steade The Empire of the East was also weake at this time as apppeareth by a Couenant of Peace which they coÌ„cluded with Charles Emperour of the West in the which no mention is made of Exarchatus Rauenne to be rendered again vnto them only that the Isle of Sicâ—…ll and the Townes Landes which lie from Naples Eastwarde on the right hande and from Manfredonia sometimes called Syponto on the left hand compessed about with the Seas called Superum Inferum these should remaine in the possession of the Emperours of Constantinople Charles was a prudent godly Emperour more sound and vpright in sundry heads of christian doctrine than many others for he detested the worshipping of Images as vile Idolatrie as appeareth by his bookes written against the seconde Councell of Nice Charles was very friendly to Christians and defended them against the violence and tyrannie of their persecuting enemies namely against
betwixt the Riuers Arnon Iordan and Iabbok by one apparent right the king of Ammon claimed that these lands should be restored vnto the Ammonites to whom of old they did belong but Iphtah refused to giue ouer the possession of these landes wherein the Reubenites and Gaaites dwelt and that for three great reasons First they receiued these landes out of the handes of their GOD by whose expresse commandement and warrant MOSES faught against Sihon king of Hesbon Secondly since the dayes of MOSES vntill the dayes of the gouernament of IPHTAH that is the space of three hundreth yeeres the people of Israel peaceablie possessed those landes And thirdly euen in the dayes of Moses these landes were taken out of the handes of the Amorites who were possessors of them at that time and not from the Ammonites For the like reasons I say we cannot agree to the doctrine of Inuocation of Saints First because wee haue receiued a perfect forme of prayer out of our LORDS hands wherein we are taught to pray onely to our Heauenly Father and not to Saints Secondly because the Church for the space of three hundreth yeeres after the LORDS ascension used no other forme of prayer then this to pray to GOD alone through IESUS CHRIST Thirdly if Papistes will needes make anie controuersie in this matter let them controuert with CHRISTS Apostles who haue left vnto their true successors this forme of prayer which we now use and such new young school-maisters as Papistes are wee cannot admit Against the seconde of the three preceeding reasons if they object that in the dayes of Cyprian the Christian Virgine whom Cyprian before his conuersion pursued with Magicall arts labouring to circumueene her shee prayed for helpe to the Virgine Marie as Nazianzenus writeth To this I answere that this narration which Nazianzenus hath found in some Apocryph booke is rejected by the learned as an vncertaine thing whereof Ierom writing of the conuersion of Cyprian maketh no mention Secondly this forme of prayer that a weake and timorous Virgine used was no liturgie nor forme of prayer used amongst Christian people in their holy assemblies and that thing which any one person doth of infirmitie and weakenesse is not to bee counted an ancient doctrine in the Church Seeing the Apostle warneth vs to absteine from all appearance of euill at least Papistes in their Inuocation of Saintes shoulde haue absteined from formes of speaking used in prayers made vnto the eternal GOD lest they should seeme to giue the glory onely due to the Creator to the creatures But in the matter of Inuocation of Saintes they haue set themselues forward with such impetuous speate that they cannot absteine from the honourable stiles giuen to GOD but these also must bee giuen to the Saintes The Prophet Dauid calleth the LORD his Rocke his Fortresse his Strength his Shield the Horne of his Saluation and his Refuge And in another Psalme GOD is our hope and helpe ◅rength in troubles readie to be found Are not all these honourable stiles and many more attributed to the Saintes in the ordinary prayers of the R◅ane Church Is not the Virgine Marie called the Queene of Heauen the prouident gouernor of Heauenly and Earthly powers the mother of mercie obteiner of pardon mediatrix to GOD-ward restorer of the grace to bee hoped for the mother of the militant Church the aduocate of the world Such pretious ointment as this is more meete to bee poured out vpon the feete of CHRIST then vpon the head of the Virgine Marie but a prodigall waster neither regardeth what hee giueth nor to whom they are but one steppe from calling the Virgine Marie directly eternall GOD for they put the gouernement of Heauenly and Earthly things vpon her shoulder they call her Queene of Heauen and the prince of peace What remaineth to bee said but one word that shee is almighty GOD and this stile also will bee necessarily inferred vpon the preceeding honourable titles attributed to her The honourable stile of an Aduocate Bellarmine is the bolder to attribute vnto the Virgine Marie because that Ireneus writeth Et sicut ill◅ seducta est ut effugeret DEVM sic h◅c suasa est ◅bedire DEO uti Virginis Euae Virgo Maria fieret advocata that is and like as she to wit Eva was seduced to depart from GOD euen so this woman to wit the Virgine Marie was perswaded to obey GOD to the end that the Virgine Marie might be an aduocate for the Virgine Eva. I am certaine that Bellarmine vnderstood not the meaning of Ireneus better then hee vnderstood the sence and meaning of his owne words In the words immediately preceeding Ireneus declares that like as sinne came in by disobedience in eating of the fruite of the forbidden tree euen so righteousnesse came in by him who manifested his obedience in another tree that is in suffering death vpon the Crosse. What neede had Be◅larmine to wreast the wordes of Ireneus after hee had set downe so cleare a commentarie of his owne words for hee calleth the Vi◅gine Marie an aduocate in respect of her blessed birth who by his obedience satisfied for the sinne that Adam brought in by his disobedience Now it is true that superstitiō is like vnto the Feau◅r called Hectica in the beginning hardly discerned but easie to bee cured and in end easily discerned but not easily cured Euen so it was hard to know what would bee the issue of the disputation of Origen when he disputed concerning the affection that Saintes departed carried towarde the members of the Militant CHURCH of GOD but it was easie to stay the course of this errour when hee who was the first author of it durst not auow it but in secret disputations said that possibly such a thing might bee But in our dayes the Feauer is growne to such an height that it is easier to discerne the errour then to find out a way to correct it What is then to bee done at this time where into errour hath preuailed so farre and of so long time that it is like vnto a Gangrene dayly becomming worse and worse so that it is apparently a remedilesse euill shall wee cease from damning superstition and let the people pray as they list It is better to follow the example of the holy Prophet Helias albeit Idolatrie was vniuersally ouer-spred in the kingdome of Israel yet he reproued the people for halting betweene two opinions and hee bowed his knees to GOD and prayed that the LORD would send fire from Heauen to burne the sacrifice and to seale vp in the hearts of the people that the GOD who made the Heauen and the Earth was the onely true GOD and onely to bee worshipped Euen so beside reprouing of superstitious Inuocation of Saints which also I haue done according to the measure of my knowledge in this Treatise I pray to the eternall GOD that hee
this If any thinke I haue done wrong in praying in few words for her who prayed so ofi for me let him not mockeâ—…mee but if he hath great charitie let him weepe for my sins to the common father of â—…l Christs brethren If AVGVSTINE speake so doubtsomely of Purgatorie de civit dei lib. 21. cap. 26. and of prayer for the deade Confess 9 cap. 12. LINDANVS had no great ground to proclaime the triumph of victorie for this alledged sermon of AVGVSTINE The place cited out of CHRYSOSTOME writing vpon the first chapter of the Epistle of PAVL to the Philippians homil 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It was not in vaine that the Apostles constituted this as a law that in the reuerent mysteries a remembrance should be made of those that are departed For answere First I demande of LINDANVS if all these of his religion beleeue this that CHRYSOSTOME speaketh that prayer for the deade in time of celebration of the holy communion is an Apostolick tradition IS GREGORIVS 1. in that opinion who affirmeth that the Apostles in ministring that holy sacrameÌ„t vsed no other prayer but only the Lords prayer Gregor in regist lib. 7. epist. 63 IS PLTAINA in that opinioÌ„ who writing the life of XISTVS 1. saith thus Petrus enimubi consecr auerat oratione Pater noster usus est This being the opinioÌ„ of the most part of the Romaine Church that the Apostles vsed no other prayer but only the Lords praier before the ministration of the holy coÌ„munion howe can they adhere to this place of CHRYSOSTOME who calleth it an Apostolicke institution to make mention of the dead in these prayers Secondly I demande of LINDANVS if the passages in that same homilie be not excused by the figure hyperbole howe doth CHRYSOSTOME agree with himselfe when hee speaketh of them that are departed this life without Baptisme hee saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They are without the palace with them who are appointed for paine and with them who are condemned Which opinion or rather hard and mercilesse sentence he would confirme by testimonie of scripture Except a man be borne of water and the holy Ghost he cannot enter into the kingdome of heauen Iohn 3. ver 5. and yet a litle after for such hee biddeth distribute almes to the poore and this distribution of almes saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it worketh some refreshment vnto them What is this that CHRYSOSTOM speaketh persons whoÌ„ he calleth condemned perpetually excluded from the kingdome of heauen may haue some refreshment by the almes deedes done by their friends on earth In this CHRYSOSTOME neither agreeth with scripture nor with him selfe hee agâ—…eeth not with scripture because it is plainely saide that not so much as a drop of colde water can be ministred to those that are condemned Luc. 16. He agreeth not with himselfe in one word counting them perpetually excluded from the kingdome of heauen and soone after speaking of some refreshment that they may get by actions done by the liuing Are we more louing kinde and mercifull then ABRAHAM in whome loue and all true vertues are perfited yet he sawe no refreshment to a condemned man Thirdly I demand of LINDANVS and those that bee of his opinion if CHRYSOSTOME was as deepe in the opinion of Purgatorie as in the opinion of prayer for the dead CHRYSOSTOME neuer knew what Popish Purgatorie meaned because in his time men who died in the faith albeit not altogether faultlesse yet they were conueyed to the burial places with torches and hymnes and spirituall songs And wherefore were these funerall rites vsed saith CHRYSOSTOME Do we not conuey them saith he as victorious warriours Do we not praise God because hee hath crowned with glory him who is departed Chrysost. in cap. 2 epist ad Heb. homil 4 The funeral Psalme that was vsually sung was the 116. Psalme the 7. verse whereof is this Returne my soule vnto thy rest for the Lord hath bene beneficiall vnto thee This was not to Purgatorie but to endlesse rest But to speake freely what I thinke of that ancient father CHRYSOSTOME in calling prayer for the dead an Apostolicke tradition I think he hath spoken hyperbolically calling all these opinions Apostolick traditions which were deliuered to him by good men who kept the chiefe heads of Apostolicke faith and this amongst the rest albeit no article of faith yet beeing deliuered to him by Christians more ancient then himselfe he calleth it by a figure an Apostolicke tradition But the conceite of Popish Purgatorie neuer entred into the heartes of NAZIANZENVS BASILIVS ATHANASIVS albeit DAMASCENE falsly alledgeth his testimonie THEODORETVS CHRYSOSTOMVS and the ancient learned fathers of the Greeke Church as clearely appeareth by the first protestation giuen in at the Councill of Florence by the Gâ—…ecians there conueened Ann. 1439. How socuer weake râ—…en for hope of helpe from the West were feeble defenders of the truth yet they clearly knew that the opinioÌ„ of Popish Purgatorywas vnknown to their ancient orthodoxe fathers In end Purgatorie finding no sure allowance in scripture nor yet in the writings of ancient fathers began to creepe vnder the skirts of apparitions of dead men by dreames fables apparitions and foolish inuentions it was so strengthened that the verity of the Gospel was not so much regarded by a foolish bewitched people as the fables confirming Purgatorie It were tedious to rehearse all the fables of DAMASCENE in his sermons de defunctis Yet all are not to be past ouer with silence He saith that THECLA one of the first feminine mattyrs prayed for FALCONILLA after her death and obtained pardon to her albeit shee was an Ethnicke idolattesse and died without the knowledge of Christ. This woman behooued to be deliuered out of hell and not out of Purgatorie But who should lend his eares once to hearken to fables so repugnant to scripture Luc. 16. In like maner he saith that holy MACARIVS prayed night and day for the dead and in end he demanded at the dry pow or head of a deade man if hee felt any comfort by the prayers of the liuing and the dry pow or braine pan answered that they found some litle refreshment Likewise he bringeth in the fable of an ancient teacher whose name he expresseth not because fables delite to haue their head lapped vp in darknesse of shadowes and silence who had a disciple that liued licentiously in excesse and â—…iot all his dayes and so without repentance concluded his life the teacher made prayers night and day for his disciple and in end the Lord opened his eyes to see his disciple burning in flames of fire to the necke after this hee increased the earnestnesse of his prayers afterward he saw his disciple burning in fire vnto the middle part of his body Finally by the feruencie of multiplied prayers he was fully deliuered The fable of GREGORIVS 1. cited also by DAMASCENE goeth beyond
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
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
are reckoned amongst orders of Monkes yet was their emploiment more in desending Christians from the injurie of Infidels then in reading praying or any other spirituail exercises What became of these Templarii after they were dispersed throughout EUROPE and whether they were justly or vnjustly cut off all at one time by the ordinance of Clemens the fift in the Councill of Vienne I omit to speake but whether they had beene guiltie or innocent it was but small clemencie in Pope Clem. to giue out a sentence of death against so many before they were warned heard and sufficiently conuicted of faults laide vnto their charge The Orders of Carmelâ—…es who dwelt vpon Mount Carmell where Helias prayed and of Camaldinenses Ioannites the Order of white Monkes of the holy Trinitie of S. Clara of Penitentiers and scourgers of themselues of Crosse-bearers and Starrebearers of Minimes and of Bonehomes of Penitent sisters of Saccit of Bethlehemites of the seruantes of Marie of Georgians and many more This multiplication of Orders declareth that there was greater care amongst late Monkes to find out some dissimilitude of habite and ceremonies amongst themselues then to conforme themselues to the similitude of CHRIST The Orders of the Franciscans and Dominicans ouerspred the worlde about the 1200. yeere of our LORD Their number in short time was mightilie increased so that the Francisâ—…ans rejoyced that there were founde of their Order in diuers Nations two thousande one hundreth fourescore and sixe Monasteries And the Dominicans numbred foure thousande one hundreth and fourtie sixe Monasteries in EUROPE all professing their Order as Creccelius sometime an Augustine Monke reckoneth These were like vnto the Frogs of AEGYPT whose number made them to bee fearefull And like vnto the Grasse-hoppâ—…rs of AEGYPT which ate the residue that remained and escaped from the Haile These were like vnto Mothes in a garment like Myce in a barne like Caterpillers amongst corne and roust in mettals so offensiue vnto the world that the people groned for the oppression of begging Friers The Dominicans followed the rules of the Augustine Monks this is the cause wherefore Creccâ—…lius of whom we spake before reckoneth not the Dominicans as one of the principall stockes and rootes from which other Orders as branches did proceed Both these Orders of Franciscans and Dominicans had their allowance and confirmation from Innocentius the third who dreamed that the Church of Laterane was bowing and inclining to fall and that saint Francis and saint Dominicke set to their shoulders to vphold the decaying Church of Laterane What wonder is it that these Orders teach a doctrine of lyes dreames whose confirmation coulde not bee obtained vntill Pope Innocentius the third dreamed that these two did vphold the Church of Laterane In the Sermones of the begging Friers saint Francis is extolled with excessiue praises as if by long fasting earnest prayers and deepe meditations he had beene counted worthie to see Celestiall visions and to bee marked in handes feete and side with the markes of the sufferinges of CHRIST Notwithstanding of all these Hyperbolicke praises in the verie beginning of his deuotion hee beganne at theft and stole money from his father and gaue it to a Priest to helpe the reparation of the Church of saint Damian And for this cause his father tooke him and did beate him with manie stripes In so farre that they who doe pleade saint Francis cause deny not that hee tooke away his fathers money neither doe they deny that for this cause hee was chastised by his father but they call the foresaide chastilement persecution The Monkes and Friers of the Order of Saint DOMINICKE doe attribute vnto him both in his life-time and after his death the working of so manie and so great miracles as if it were their purpose not onely to preferre him vnto saint FRANCIS but also to equali him to CHRIST and to his Apostles Notwithstanding his greatest deuotion was in beating himselfe thrise â—…uerie night with an yron chaine partlie for his owne sinnes partlie for the sinnes of other men who were aliue and partlie for the sinnes of those who were in purgatorie This fact I saie was as foolish and derogatorie to the honour due to CHRIST and to the merites of his sufferinges as anie thing that was done by that notable foole saint FRANCIS The latest Orders such as the Iacobines and Capuscings are but branches of the Francisâ—…ane and Dominicane Orders and are famous as Erostratus was rather for euill then for good The lapuscings are fine Trumpetters to proclaime warre-fare against the Citie of GOD And the Iacobines are souldiours of Sathan to put hande to worke and to fight against the Heauen in not sparing the Anointed of GOD and him who was anointed with that Celestiall oile that came from aboue as they themselues and others of their Religion doe affirme Concerning the Iesuites who may more properlie bee called Layolites then Iesuites because they walke rather in the foote-steps of Layola the author of their sect then in the footesteps of IESUS who neuer taught any man to follow the way of Cain as they doe But Layola was a souldiour and delited in shedding of blood Of them I say I am in doubt whether to call them an Order or not for the old Aenigma is reuiued in them Vir non vir percussit non percussit lapide non lapide avem non avem super arbore non arbore Euen so the Layolites may be called an order and not an ordere because they will not be bound vnto a certaine habite as a distinguishing note separating them from other Orders lest by their habite they shoulde bee discouered and made knowne to Princes against whose estate they trafficke with most treasonable attemptes neither will they conteine themselues within their owne boundes as if they woulde counterfeit the Apostles but with a preposterous counterfeiting called by the Gracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were the Ambassadours of CHRIST the Iesuites are the ambassadours of the antichrist the Apostles endeuoured to set vp the Throne of CHRIST by preaching the death of CHRIST the Iesuites endeuour to repaire the losse of the antichrist with the slaughter of Christian Princes O generation of Vipers the broode alreadie conceiued in their venomous breastes will bee their destruction as it is the destruction of the feminine Vipers but I leaue a description of their bloodie attemptes to others who haue better knowledge of the profundities of Sathan more clearely manifested in them then it was of olde in the tenne persecuting Emperours To all these fore-mentioned Orders one thing is common that they are all obliged bound by vowes of chastity pouerty obedience euery one to the atteÌ„dance of his owne order the Layolites haue added the vow of temperancie without which custody it is hard to keepe chastitie the vow of chastitie is good prouiding that Matrimonial chastity be included vnder the generality of the word
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
imposition of hands which constitution he confirmed with a foolâ—…sh reason because none of the 70. disciples whom Christ adioyned as helpers to the Apostles had power by imposition of hands to coÌ„fer the gift of the holy Spirit Now the time is come wheÌ„ euery man endeuoureth with some nouelty and new toy which hath not bene heard before to goe beyond his predecessors Benedict 1. continued in his charge 4. yeres 1. months 28 dayes Hee had great griefe in his time because the preuailing power of the Lombards oppressed the countrie of Italie the town of Rome was sore pinched with famine The heart griefe he conceiued for the calamitie of the country is thought to haue hastned his death Neuerthelesse he had this comfort that the Emp. Tibâ—…rius 2. in whose time hee ministred sent shippes loadned with cornes froÌ„ Aegypt to support the distressed estate of the Romans Tiberius was indued with many good qualities princely gifts he was valiant godly and liberall and the more bountifull hee was to the poore his riches so much the more abounded for beside the treasures of Narses that were brought to him from Italie when Narses died he found also in his owne palace vnder a crosse of marble which he commanded to be raised and not to be tread vnder feet any longer but to be set in a more honorable place there I say he found an infinite treasure of siluer gold Finally when he ouercame the Persians such quantitie of gold siluer precious things were atchieued as none of his predecessors had obtained the like so that the prouerbe hee who soweth largely shall reape largely had viue performance in the person of the noble Emperour Tiberius After Benedict succeeded Pelagius 2. and ministred vnder the reignes of Tiberius Mauritius 10. yeeres 12. months 10. dayes Hee was elected without the foreknowledge of the Emperour contrare to the custome obserued in those dayes but he excused himselfe to the Emperour Mauritius by sending Gregorius ambassadour vnto him and declaring that the towne of Rome was besiâ—…ged by Lombardis so that no messenger could bee sent from Rome to Constantinople to acquaint the Emperour with his election The forme of the siege of Rome was this The Emperour Mauritius had hired Sigibertus King of France to make warre against the Lombards and to driue them out of Italie but his armie was ouerthrowne by Eucharis King of Lombards with this victorie the Lombards were puft vp and they besieged the towne of Rome they had also taken it if they had not bene hindered by great inundation of waters The inundation of Tiber was extraordinarie it ouerflowed the walles of the towne of Rome and brought with it a multitude of Serpents which afterward putrifying corrupted the aire whereof arose a vehement pest in Rome and Pelagius 2. in this contagious sicknes ended his life Gregorius 1. called Magnus succeeded to Pelagius 2 and ministred 13. yeeres 6. moneths 10 dayes He was chosen with consent of the Clergie and people but he was vnwilling to accept the office And hee wrote to the Emperour Mauritius that he should not assent neither to the desire of Clergie nor people but his letters were intercepted by the gouernour of the towne of Rome and rent in pieces And other letters were written vnto the Emperour requesting him to condescend that Gregorius might haue the office whom both Clergie and people had elected The Emperour agreed willingly to his election for he had beene acquainted with him in Constantinople when he came ambassadour from Pelagius 2. to excuse his ouersight in accepting the office of the bishop of Rome before the Emperour was foreseene of that purpose He brought into the Romane Church the forme of the Greeke Letanies and ordained that in their prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should bee nine times repeated This prayer is thought to haue beene vttered by multiplied repetitions in the dayes of the Emperour Iustinus when Antiochia was terribly shaken with a vehement earthquake the few number that were aliue saide LORD haue mercie LORD haue mercie which in Greeke Kyrie Eleison hee borrowed also from the Liturgie of the Iewes Allelu-iah and added these wordes vnto the Latine seruice Diesque nostros in pace disponas that is in peace dispone our dayes He was the first that deuised the stile of Seruus servoram Dei that is the seruant of the seruants of GOD taking occasion as appeareth so to doe by the arrogant attempt of Iohn Patriarch of Constantinople called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iciunator who had vsurped the stile of Oecumenick or vniuersall bishop to whom Pelagius 2. and Gregorius 1. mightily opponed themselues and called him the forerunner of the Antichrist who durst vsurpe such an arrogant stile But marke now I pray you how farre ambition preuailed both in the chaire of Constantinople and in the chaire of Rome The humilitie of Christ was now laide aside notwithstanding of their humble stiles servus servorum Dei and the first occasion that was presented vnto them of vsurpation of the stile of vniuersall bishop it was greedily embraced First Iohn called Ieiunator Patriarch of Constantinople saw that the Emperiall seate was in Constantinople and that the towne of Rome was besieged by the Lombards Now he thought it was time to stirre and to aduance his owne chaire aboue all chaires And incontinent after Bonifacius 3. finding himselfe in fauour with the Emp. Phocas gladly accepted that same preheminence in his owne person which his predecessors had damned in the person of Ioannes Ieiunator so they were all for the most part a nest of ambitious Prelats preaching the humilitie of CHRIST but hunting for the supremacie foretold of the Antichrist Read the Epistles which Gregorius writeth to Mauritius detesting and abhorring this supremacie whereat the Patriarch of Constantinople aimed Amongst other things he saith Exclamare compellor ac dicere O tempora ô mores ecce cuncta in Europae partibus barbarorum iurisunt tradita Destructae urbes euersa castra depopulatae prouinciae nullus terram cultor inhabitat tamen sacerdotes qui in pavimento cinere flentes tacere debuerunt vanitatis sibi nomina expetunt novis ac prophanis vocabulis gloriantar that is to say I am compelled to cry out O times O maners beholde in all the parts of Europe all things lye vnder the reuerence of barbarous people townes are destroyed castles are ouerthrowne provinces are spoyled no labourer inhabiteth the lande Notwithstanding the Priests who should lye in ashes vpon the ground weeping they are seeking vnto themselues nâ—…nâ—…s of vanitie and they glory in prophane stiles Nowe apply these wordes of Gregorius 1. to Bonifacius 3. and it shall be found that hee embraced the name of vanitie and the glory of prophane stiles at that same time when it became him better to be lying in sackecloth and ashes and to be mourning for the preuailing power of barbarous people and
MOST NOBLE VERTVOVS AND ELECT LADIE LADIE MARIE COVNTESSE OF MARRE P. S. wisheth grace mercie and eternall felicitie WHatsoeuer thing I haue hitherto written Most noble Ladie concerning controuersies of Religion it is of that nature that incase no further were added it would bee the more easilie comported with for manie of the Romane Church condiscende vnto this that worshipping of Images is not necessarily required nor an essential point of Christian Religion Neither can they find one example in all the Booke of God of Inuocation of Saincts Purgatorie is an opinion whereinto they themselues much differ and they talke of it sometimes with derision and mocking words Reade the History of Thuanus what was thought of the soule of Francis the first P. Castellanus was in one opinion the Doctors of Sorbone in another Mendosa as a courtesant in the third opinion assuring himselfe that if king Francis soule went to Purgatory it stayed not long there because it was neuer his custome in his life time to stay long in one place But now Madam the course of the History hath led me so far forward that I must touch the very apple of their eye and enter into their most holy place and declare that their seruice which they count most holy is but vile abomination in the sight of GOD And their doctrine concerning the Vicar of Christ the successour of Peter and the holinesse of the Masse and the plurality of their Sacraments added to Baptisme and the Lordes Supper is but like wind And wee are warned by the Apostle Paul that wee should no more bee children wauering and carrie◅ about with euery winde of doctrine for false doctrine is justly compared to winde in the baddest quality of it Sometimes it is easterne cold stormy withering so that the eares of corne blasted with the easterne wind are counted thinne and empty eares Euen so false doctrine exicateth dryeth vp that appearance of sap grace that seemed to be amongst people The Romane Church in our dayes bring vp their disciples as the harlots of Heliopolis in Phaenitia brought vp their children before the dayes of the good Emperour Constantine These children afore-saide knewe not their Fathers for they were strangers and the Harlots of Heliopolis had liberty to prostitute themselues to the lust of strangers so it came to passe if children had bene procreated in this libidinus copulation the stranger was gone and the procreated child depended onely vpon the mother for hee knewe not his father Euen so in the subsequent Centuries the Romane Church disacquaint their children with the voyce of God sounding in Holy Scripture It is now enough to beleeue as the Romane Church the mother of all Churches beleeueth and the chaire of Rome in matters of Faith it cannot erre But wee must depende vpon the voyce of God our Heauenly Father who hath begotten vs by the vncorruptible seede of His word who hath also fostered vs with the sincere reasonable milke of His word who hath anointed vs with the Balme of Gilead who maketh glad His owne citie euen with the waters of His own Sanctuarie The lowde sounding trumpet of vaine and railing wordes wee leaue to the aduersaries of the trueth for that is their armour wherewith they fight against the Gospell of Christ. Yet let them vnderstand that God hath hanged vp a thousand shields in the towre of Dauid euē all the targats of the strong men Thus leaning vpon the strength of the armour of God I set forward to the Historie and Treatises beseeching the Lord of His vnspekeable fauour and grace to blesse your Ladiship and all your Noble house for euer Amen Your Lad. humble seruant PAT SIMSON A CATALOGUE OF ALL THE TREATISES contained in the nine CENTVRIES CENTVRIE I. Of Antiquitie Heresie The foundation of the Church CENT II. Of Scripture and Tradition The doctrine of Deuils Succession CENT III. Of Purgatorie and prayer for the dead The reliquikes of Saincts The supremacie of the Bishop of Rome CENT IIII. Of Inuocation of Saincts The authoritie of Councels The Monasticke Life CENT V. Of Mans free will Originall sinne Iustification onely by faith CENTVRIE VI. Of Worshipping of Images Pardons and indulgences Diuers errours that crept in in this Centurie CENT VII Of The vniuersall Bishop The Antichrist The Sacrifice of the Masse CENT VIII Of Trans-substantiation The Sacrament of Pennance The Sacrament of Confirmation CENT IX Of The Sacrament of extreamevnction The Sacrament of orders The Sacrament of Matrimonie TO THE READER LIke as in the Tabernacle of GOD all things were holy and that thing that was within the vaile and hidden from the eyes of the people was moste holy In the Court there was an Altar of brasse in the Sanctuary there was an altar of gold but in the most holy place there was an holy Oracle sounding the blessed will of God from aboue the propitiatorie To the which Oracle neither the brasen Altar nor the golden Altar could bee compared yea both heauen and earth is not worthie to bee compared vnto the Oracle and word of the Lord. Euen so good Christian Reader vnderstand that when the history leadeth you to a consideration of the mystery of iniquity then you shall see a beginning and a progresse of vngodlinesse vntill in end the Antichrist is permitted to sit in the temple of God and to extoll himselfe against all that is called God or is worshipped And when ye reade this horrible defection of the visible Church let not your heart bee troubled this was fore-spoken by the Apostle and this be◅ued to come to passe So that thou mayest see the great power of the wrath of God punishing the contempt of His trueth His holy Couenant Albeit we be filthy beasts nothing regarding that precious treasure of the L◅es Couenant yet the Lord is vnchangeable and like vnto Himselfe and Hee counteth more of the worthinesse of His holie Couenant than of the pompe and glorie of all the kingdomes of the world Whom like as He destroyed in the dayes of Noah with a flood of waters because they prefirred the concupiscence of their flesh to the religion of God Euen so in the last age of the world Hee suffered the hearts of men to bee ouer-whelmed with the floods of horrible ignorance because they reuerenced not as became them the holie Couenant of the Almightie God Let vs learne to reuerence our God euen when Hee is clothed with His red garments when He casteth all Nations like grapes into the Wine-presse of His wrath The Lord vouchsafe vpon vs such measure of grace out of His rich treasure as may teach vs to reuerence not onelie the workes of His mercie but also the workes of His justice at the Angels did who cryed Holie holie holie Lord God of Hostes euen at that time when a sentence of induration and reprobation was going foorth from the Tribunall of God against the vnthankefull Iewes God
fauoured Theodorus others promoued Paschalis and neither of the parties would yeeld to the other In end the people thought expedient to reject them both and to choose some third person to the Popedome So they elected Sergius the first and carried him vpon their shoulders to the Church of Laterane In his time Iustinian the second gathered a Councell at Constantinople to perfect and finish the worke which his father had begunne Sergius refused to subscribe the Acts of the sixt generall Councell albeit his Ambassadour who was present at the Councell had subscribed them Of the consecrated Hostie hee ordained one part to be put into the Chalice to represent the bodie of Christ which was risen from death another part to be eaten to represent the bodie of Christ walking vpon the earth the third part to bee laide vpon the Altar vntill the ende of the Masse to represent the bodie of Christ lying in the Sepulchre He gou◅rned thirteene yeeres eight monethes and 24. dayes COncerning the Patriarches of Constantinople in this Centurie little mention is made of them because for the most part they kept not the right Faith but were intangled with heresie After Cyriacus Thomas and Ioannes and constantinus succeeded whose faith as vnspotted with anie blame of heresie hath an honest testimonie in Church rolles called Sacra diptytha Sergius Pyrrhus and Paulus were miserablie infected with the heresie of the Monothelites Pyrrhus once recanted his heresie and was absolued from excommunication by pope Theodorus but hee returned incontinent againe as a dog to his vomite Pope Theodorus whē he excōmunicated him the second time vsed a new insolent forme of doing the like wherof was neuer heard at any time before for he infused some drops of the consecrated cup into inke writ a sentence of cursing against Pyrrhus Paulus also obtained at the hands of the Em. Constans edicts to be affixed in diuerse places whereby all men should be compelled to subscribe the errour of the Monothelites After them Petrus Theodorus albeit they maintained not the fore-mentioned heresie with so high and proude attempts as others had done yet they were addicted vnto it Georgius successor to Thcodorus in the 6. generall Councell had defended the errour of the Monoth but when he was clearly refuted by testimonies of Scripture by places cited out of the Fathers he yeelded embraced the true faith Callyni◅us ministred vnder the reigne of Iustinian 2. who demolished a Church neare approching to his palace builded an house of presence wherein the people might cherish the Em. Callinycus was compelled to consecrate the house by prayer but in regard he was enforced against his heart to pray he made his prayer short in this maner Giorie be to God who patiently comporteth with vs both now for euer Am◅n For this cause Iustinian hated Callynichus whē he returned back again from his 10. yeeres banishment he caused the eyes of Callyn to be put out sēt him to Rome there to remain in banishmēt IN Alexandria before the Saracenes vnder the conduct of Mahomet conquered the countrey of Aegypt few of note marke were to be found in that chaire After Eulogius Ioannes scribo continued in office only 2. yeeres After him Ioannes Eleemosynarius is highly commended for his liberalitie toward the poore Cyrus his successour was an her◅tique following the errour of the Monothelues He payed tribute to the Saracenes but when the Em. Heraclius wearied of the payment of tribute then all the countrey of Aegypt was possessed by the Saracenes which incursion of the Mahumetans albeit it cutted not off the personall succession of the patriarches of Alexandria yet it obscureth the cleare notice of their succession vnto vs who are farre distant from them IN Antiochia Anastasius Sinaita is found to haue beene bishop of Antiochia in the dayes of the Emperour Phocas Hee obtained this name to bee called Sinaita because hee had macerated himselfe with long fasting and with hard exercises of an heremiticall life vpon mount Sina anno 610. hee was slaine in a seditious commotion stirred vp by the Iewes who dwelt at Antiochia who slewe manie other Christians but they vttered great crueltie joyned with vile inhumanitie against Anastasius in whose mouth they cast the verie excrements of his owne bodie as the MAGDEBVRG historie recordeth citing the testimonie of Nicephorus After him another of that same name called likewise Anastatius succeeded was B. of Antiochia he was a Syrian a man of a subtile spirit who circumuened the Em. Heraclius for at the Em. command he subscribed the decrees of the Councell of Chalcedon only simulately for desire of preferment but after he had subscribed that two natures personally vnited were to be acknowledged in Christ he demanded of the Em. what he thought of the will operation of Christ whether was two willes operations in Christ or one will and one operation only The Em. troubled with the nou◅lty of the question consulted with Sergius B. of Constantinople who returned this answere to the Em. that one will one operation was to be acknowledged in Christ. The Em. Heraclius being circumuened by false deceitfull teachers was ashamed to forsake that opinion which hee had once condiscended vnto So this heresie of the Monothelites tooke deepe roote in the East vntill the time that God punishing the contempt of his truth suffered the Saracenes with their blasphemous Mahometon doctrine to be vniuersally ouer-spred in the East To Anastatius succeeded Macarius a most obstinate defender of the heresie of the Monothelites for the which cause he was both excommunicated and deposed in the sixt generall Councell and Theophanius an Abbor in Sicile was made bishop of Antiochia After him are reckoned Petrus Thomas and Ioannes without anie further discourse except a bare commemoration of their names THE Church of Ierusalem in this age was pitifullie defaced as lying nearest to the incursions of strong enemies both Persians and Sa◅cenes Zacharias Bishop of Ierusalem was carried captiue by Cosroes king of Persia and remained a prisoner for the space of fourteene yeeres In ende he was restored to his former dignitie at that time when the Emperour Heraclius ouercame Cosroes in warre-fare and recouered the Crosse of Christ againe which the Persians had spoyled and taken out of Ierusalem This came to passe in the yeere of our Lord 624. To Zacharias succeeded Sophronius of a Monke He was made Patriarch of ◅erusalem Hee lacked not his owne commendation in the sixt generall Counce◅l as one who kept the true Faith inuiolablie Hee was present in Ierusalem when Haumar Prince of Saracenes entered into the Towne and Temple and he was a beholder of the last desolation of the Church in that Towne OF OTHER PASTORS AND DOCTORS IN this CENTVRIE there is great scarsitie of learned men yet that which was inlacking in l◅arning it must bee supplied one way or other Some were
of the holy resurrectioÌ„ might be expected with coÌ„secrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorâ—…igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tâ—…ke hâ—…ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilâ—…dge Church-men who dwell in the borders coÌ„fining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
let Seniors louingly cherish the younger sort and present vnto them profitable examples of a good conuersation The 14. and 15. Can. intreate of the reward due to them who are found faithfull seruants to the King in whatsoeuer estate especially in the Church and that rentes and landes bestowed vpon the Church shall abide firmely in their possession without reuocation In the 16. 17. 18. and 19. Canons there is a commemoration of the bountifull kindnesse of king Chintilla toward the Church aprouision that no Church-man should bee allured by no deceitfull perswasion to take a course against the King A protestation before God his Angels Prophets Apostles Martyrs and whole Church That no man shoulde enterprise any attempt against the King and his Noble estate And they who shall presume to doe in the contrarie are appointed to eternall damnation In ende prayers are made to God to giue a good successe to their meeting and thankes are giuen to the King by whose authoritie they were assembled So it is manifest that by the authoritie of Princes Nationall Assemblies were conueened at this time IN the yeere of our Lord 662. as Functius reckoneth and in the 6. yeere of Chindasuvindus king of Spaine the 7. Councell of Toledo was assembled consisting of 4. Arch-bishops 30. bisshops and a great number of presbyters and me engers from them who could not bee present The occasion of this meeting was Theodisclus bishop of Hispalâ—…s a Graecian borne Hee had corrupted the bookes of Isidorus and dispersed many errours in his Church and hee contended for supremacie with the bishop of Toledo In this Councell Theodisclus was remooued from his office The prioritie of dignitie was conferred to the bishop of Toledo In the second Tom of Councels 6. Canons are referred to this meeting First Laikes and men also in spirituall office are forbid den to attempt anie thing against the estate of their countrey either by sedition or treason Secondlie it is statuted and ordained That incase anie man ministring the Sacrament of the Lords holy Supper be hindred by any superuenient sicknesse that another shall be readie to finish the worke which he hath begunne Thirdly That the presbyters and the whole Clergie shall be present at the funerall of a bishop Fourthly it is forbiddeÌ„ that bishops in their visitation should extorse or oppresse the Churches which they visite Fiftly That men inclosed into a Monasterie should first receiue instruction in their Monasteries before they presume to teach others Sixtly a commandement is giuen That the bishops in neare adjacent places shoulde bee obedient to the bishop of Toledo and at his commaundement they shoulde compeare into the towne of Toledo CAbillonum vulgarlie called Chalon is a towne in Burgunnie not farre distant from Matiscone In this towne by the commandement of Clodoucus king of France conueened 44 bisshops Gandericus bishop of Lions was President and Landilenus bishop of Vienne Theodorus bishop of Arls because hee refused to compeare before the Councell was suspended from his office vntill the next Councell In this Synode the Canons of the Councell of Nice had great allowance It was forbidden that two bishops shoulde bee ordained in one towne That no man shoulde sell a Christian seruant to a Iew And that two Abbots shoulde not bee chosen to gouerne one Monasterie That no labouring of the ground or other secular worke should bee done on the Lordes day with manie other canons coincident with the Canons of other Councels IN the dayes of the Emperour Constantinus Pogonatus and vnder the Popedome of Agatho a Councell was gathered at Rome about the question of the willes and operations of Christ wherein it was decerned by the suffrages of 125. Bisshops of Italie France Lombardie of the nation of the Gothes of Britanes and Sclauonians That two willes and two operations were to bee acknowledged in Christ And the opinions of Theodorus Cyrus Sergius Pyrrhus and Paulus defenders of the heresie of the Monothelites was damned The vaunting wordes of the letter of Agatho written to the sixt generall Councell wherein hee braggeth that the bishops of Rome neuer erred in matters of Faith I lay them aside at this time for they are false and vntrue as I haue alreadie prooued and shall prooue hereafter if it please the Lord. IN the yeere of our Lord 671. and in the fift yeere of Recesuvindus King of Gothes the eight Councell of Toledo was conuened To this Assemblic resorted two and fiftie bishops Great disputation was in this Councell concerning perjurie In ende it was resolued That no necessitie bindeth a man to performe an vnlawfull oath For Herod and Iphtah sinned in making vnlawfull oathes but they sinned more grieuouslie in performing vnlawfull oathes Marriage is vtterlie forbidden to Bishops and places of SCRIPTVRE are miserablie abused to confirme this interdiction of marriage Bee yee holie as I am holie 1. Pet. 1. 16. And in another place Mortifie your members which are on the earth Coloss. 3. 5. Miserable ignorance in this age counteth marriage to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vncleanenesse a member of the bodie of sinne which the Apostle commaundeth to mortifie Yea and the sub-deacons who pleaded for retaining of their wiues in regarde that in their admission no such condition was required of them are in moste seuere manner interdited from the companie of their wiues or else to bee thrust into a Monasterie to suffâ—…r pennance vntill the last period of their liues Vnlearned men are not to bee admitted to the celebration of diuine mysteries especially such as are not well acquainted with the Psalter Eating of flesh is forbidden in Lent for three principall causes First Because the fourtie dayes of Lent are the tithes of all the dayes of the yeere and the tithes shoulde bee consecrâ—…ted to GOD Secondlie because that CHRIST by fasting fourtie dayes expiated the sinnes of mankinde Thirdly because it is conuenient that a man made of the 4. elementes for breaking the ten precepts of the decalogue should afflict his bodie foure times ten dayes Beholde the firme argumentes whereupon the doctrine of deuils in prohibition of meates doe leane 1. Tim. 4. In the 10. Canon the vertues wherewith the king shall be indewed who shall be chosen to reigne in Spaine are rehearsed In the last Canon the ordinances of preceeding Councels are to bee obeyed and the Iewes are to bee dealt with according to the actes of the 4. Councell of Toledo Can. 56. 57. 58. 59. and 60. c. IN the yeere of our Lord 673. and in the 7. yeere of the reigne of Rocesuindus king of the Gothes by the commandement of the King 16 bishops conueened in Toledo and made these ordinances following First That founders of Churches and bestowers of rentes vpon the Church and their posteritie should haue a sollicitous care that Church rents be not abused which misorder if it shall happen to fall
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
were possible they shoulde deceiue the verie Elect. The mindes of people in all ages haue beene mightilie transported with signes and wonders in so much that the GENTILES firmelie beleeued that there was a diuine power in IVPPITER because the LORD permitted the Deuill to raise a mightie storme of winde and to ouer-blowe with sande the armie of CAMBYSES which went to PENTAPOLIS of purpose to spoyle the Temple of IVPPITER AMMONIVS The GRECIANS likewise beleeued that there was diuinitie in APOLLO because GOD permitted the Deuill to shake the mountaine of PARNASSVS and to destroye a great number of the armie of ZERXES who came to spoyle the Temple of DELPHVS Heathen people were rauished with admiration of workes which seemed miraculous But Christians to whome the written worde of GOD belongeth they shoulde regarde no miracle which leadeth them from the forme of true worshipping set downe in the written worde of GOD DEVTRONOM CHAP. XIII for all such miracles are called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is miracles of falsehood or miracles confirming a false doctrine Nowe blessed bee our GOD who by the breath of His owne mouth hath begunne to remooue the mistie cloude of horrible darknesse and who hath made the beames of His trueth to shine vpon vs. And the LORD establishe our soules with His sauing Grace vnto the ende and in the ende Amen A TREATISE Of the Sacrifice of the Masse THE soule of the Antichristes kingdome is the Masse which beeing abolished the Antichristes kingdome cannot consist Now therefore it followeth by due order that I shoulde speake of the Sacrifice of the Masse keeping this method first to search out if it bee an auncient Seruice in the Church of God secondly to search out the definition of the Masse and thirdly to declare the absurdities of the Masse To prooue the Masse to bee an auncient Sacrifice vsed and approoued in the Primitiue Church they alleadge the liturgie of Sainct Iames the bookes of Abdias bishop of Babylon the bookes of Martialis bishop of Burdeaux and one of the seuentie Disciples the bookes of Clement and of Sainct Dionyse the liturgies of Basill and Chrysostome a booke founde in Verona a towne of Italâ—…e set foorth vnder the name of Amphâ—…lochius bishop of Iconium the head citie of Lycaonia which describeth the life and miracles of Sainct Basill But now it is time to bee ashamed of their supposititious bookes and legendes of lies wherewith they were accustomed to deceiue simple people These bookes for the moste part are so vnknowne to Antiquitie that there is no mention made of them in ancient Authors The liturgie of Chrysostome is a booke falsely shrowded vnder his name because in that liturgie there is a prayer conceiued for the prosperitie and well-fare of Nicolaus the first vniuersall bishop And it is knowne that Nicolaus the first was not borne three hundreth yeere and more after the death of Chrysostome And in the booke set foorth vnder the name of Amphilochius a description of the life of Thomas Bekket bishop of Canterburie is set downe who was at least seuen hundreth yeeres posteriour to the dayes of Aâ—…philochius Such legendes of lies doe verie well agree with the kingdome of the Antichrist Moreouer the forme of Church-discipline vsed of olde will proue that there was no such Church-seruice as the Masse for these who had committed great sinnes by the strict discipline of the Church were debarred some from hearing of Sermons others from the Prayers and some from the Communion but wee reade of no man for the space of fiue hundreth yeeres who was debarred from the sight of the Sacrifice of the Masse because there was no such Seruice in the Church for the space aforesaide For mine owne part I found nothing in the Historie that once seemed to countenance the Popish Masse before the sixe hundreth yeere of our Lord at what time the bishop of Centum-celle made a fabulous narration to Gregorie the first of a man tormented in purgatorie who requested a Church-man to offer to God consecrated hosties for his reliefe out of paines but this fable cannot prooue the Masse to bee an auncient Church-seruice Chrysostome clearly declareth the forme of approaching to dinine mysteries in his time After Sermon a deacon stoode vp and cried with a loude voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Holy thinges doe appertaine vnto holie persons by which wordes hee inuiteth holy men and such as are duely prepared to draw neare to the participation of holy mysteries others who in conscience sound not themselues purged from the filthinesse of their sinnes hee exhorteth to single out themselues and not to approach to the holy Table This hee amplifieth by a dissimilitude of the Olympiak playes and the holy Supper In the Olympiak playes saieth Chrysostome an harolde stoode vp and after hee had pointed out a mans name who offered to giue a proofe of his valour in the Olympiak exercises then the harolde cried with a loude voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Doeth aniâ—… bodie accuse this man can anie bodie accuse him of theft of lewde manners of a base and seruile condition whereby he may be found vncapable of this high honouâ—… But when a man is disposed to approach vnto the holy mysteries the Church deacon calleth not vpon others to accuse him but sendeth him to the secrete parlour of of his own heart to accuse himselfe and to trie if he be absolued from his sinne and if hee bee refreshed with thè earnest-pennie of the Holy Spirite and made rich in good workes This was the forme of communicating in Chrysostomes dayes If there was besides this forme of communicating a sacrifice also wherein a Priest stoode at the Altar and he only did eate and drinke and the rest were onely spectators and beholders of the sacriâ—…ce then let them produce testimonies of Scripture or ancient Fathers whereby it may bee prooued that such forme of seruice was in vse in the Church Master Harding foolishly singing the triumph before the victorie citeth a place of Chrysostome as a full and perfect confirmation of the Antiquitie of the Masse Chrysostome when hee was a fellow-labourer with Flauianus bishop of Antiochia hee complained of the slownesse of the people in approaching to the holy Communion in these wordes I see saieth hee great inequalitie of thinges amongst you At other times When as for the moste part yee are in cleane life yee come not to wit to the Communion but at Easter though yee haue done something amisse yet yee come O what custome is this O what presumption is this the daylie sacrifice is offered in vaine Wee stand at the Altar for nought there is not one that will communicate The verie purpose whereat Chrysostome aimeth should make him ashamed to cite this place as a defence of the Masse for Châ—…ysostome is reprehending the people for resorting at so fewe times and in so small companies vnto the holie Supper
when as of olde the people were wont to communicate euerie daye and therefore hee calleth the Lordes Supper a daylie sacrifice The Papistes are so farre from reproouing the people for not communicating that they make prouision onely for one to eate and drinke at the Altar and not for manie and they inuite not the people to communicate with them but rather by the noueltie of their newe inuented religion they distinguishe the Altar from the Communion table and the Sacrifice from the SacrameÌ„t farre contrarie to the custome of the Primitiue Church who by a Metaphore called the Sacrament a Sacrifice and by the like Metaphore called the Communion table an Altar If anie man will rudely presse the wordes of Chrysostome expresse contrarie to his meaning let him vnderstand that the like forme of speaking is vsed in Holy Scripture where it is saide And no â—…an receiued his testimonie to wit the testimonie of Christ. The meaning is not that no bodie receiued the testimonie of Christ but that verie fewe receiued it Euen so the meaning of the words of Chrysostome is that verie fewe of the people did communicate And this hath bene verie judiciously marked by Master IEWELL that worthie Bishop in his disputation against master Harding To bee short in this head of Antiquitie of the Popish Masse Their bragging of Antiquitie is not vnlike to the Gibeonites shoos which were olde and put on of purpose to deceiue yet were not their shoos so olde as the shoos of GODS people which by the miraculous worke of GOD lasted fourtie yeeres in the Wildernesse and were not rent GODS people might haue bragged indeede of ancient and vnrent shoos but the deceitful Gibeonites they bragged and deceiued Gods people with antiquitie falsely pretended Such is the antiquitie of the masse and no better Before I leaue this head I will admonishe the Reader not to bee deceiued with olde Latine transations of Grieke Authors Socrates writeth of the fauourers of Paulinus that after hee died they communicated not with Flauianus bishop of Antiochia but they kept Assemblies apart by themselues Nowe the wordes of the Grieke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated this way Separatim conuentus faciebant than as some olde Latine interpreters translate the wordes Separatim missarum celebrabant solennia howbeit the olde interpreters by missarum solennia vnderstand nothing but Ecclesiasticall conuentions IN the second head we haue the definition of the Masse to be set downe and to bee examined The Masse is called a sacrifice propitiatorie vnbloodie wherein the Priest offereth the bodie of the Sonne of God to the Father vnder the formes of bread and wine and that without suffering for the sinnes of the quicke and the dead From the worde of Sacrifice auncient Fathers did not abhorre but they called the Holy Sacrament a Sacrifice of thankesgiuing and a commemoratiue Sacrifice of the death of Christ the wordes of Augustine are these Hujus sacrifitii caro ante aduentum Christi per victimas similitudinum promittebatur in passione per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoriae celebratur that is to say The flesh of this sacrifice was promised by sacrifices of similitudes In the suffering of Christ it was in verie deede exhibited and after the ascension of Christ it is celebrated by a Sacrament of His memoriall In these wordes Augustine distinguisheth a sacrifice prefiguratiue before Christes comming and a sacrifice commemoratiue after the Lordes ascension from the sacrifice of Christes bodie in veritie and actually exhibited vpon the crosse other sacrifices point out as types and figures the great sacrifice of the bodie of Christ once offered vpon the crosse but they are not that selfe same sacrifice except by a figuratiue manner of speach And like as the towne Nicopolis was not the victorie of Augustus Casar when hee faught against Antonius and Cleopatra but it was onely a memoriall of the victorie Euen so the commemoratiue sacrifice of the new Testament is not the true sacrifice of Christes bodie but only a memoriall of that blessed sacrifice Iustinus Martyr had good occasion offered vnto him to write of the sacrifices of Christes Church because Paganes slaundered Christians and called them Atheistes in regarde they offered not bloodie sacrifices nor incense vnto their God to whome Iustinus returned this answere That Christians offered to GOD such sacrifices as they knew to bee moste acceptable to Him to wit the sacrifices of prayer and thankesgiuing And as concerning the creatures of God appointed for the sustentation of mankinde we keepe them saith hee for our owne vse and for the sustentation of indigent people but we consume them not with fire If there had bene anie corporal sacrifice in the Church of the bodie of the Sonne of God vnder the formes of bread and wine Iustinus had occasion offered vnto him to haue spoken of it but hee knew no such sacrifice in his time Yea and the sacrament of the Lords Supper is called by Iustinus a Sacrifice of thanksgiuing who confidently affirmeth that prayer thanksgiuing are the onely sacrifices perfect and acceptable to GOD euen at that time when the Sacrament is ministred which putteth vs in remembrance of the Lordes suffering Testimonies out of the bookes of ancient Fathers should bee cited without fraude and deceite and should not bee wrested to another sense and meaning than they were spoken into by the Authors And so the worde Sacrifice could offend no man if it were spoken in such sense as ancient Fathers spake it The Romane Church shoulde doe well so to remember the names that ancient Fathers haue giuen to the Sacrament that they shoulde not forget that Holy Scripture calleth it a Communion of the bodie and blood of Christ. Then let it be such a sacrifice wherein many participates of one bread and one cup and thereby sealeth vp that they are all members of one mysticall bodie of Iesus Christ but not such a sacrifice wherein the people standeth gazing and looking and the Priest alone eateth and drinketh and distributeth nothing vnto the people They answere that the Priest who offereth at the Altar he communicateth with others who doe the like seruice in other places This is but falsehoode in reasoning arising vpon the deceitfull handeling of one worde hauing two significations The worde Communion importeth two things First a Communion in religion Secondly a participation of the Holy Supper in one place and an eating of one bread and drinking of one cuppe and in this second sense it is taken by the Apostle in the 10. Chapter of his first Epistle to the Corinthians in which sense their priuate Masse cannot be called a Communion The second word of the definition of the Masse is propitiatorie This word doeth signifie a sacrifice purchasing remission of sinnes as the Apostle witnesseth And this honour doeth onelie appertaine to the sacrifice of Christ who
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 〈◊〉 〈◊〉
opposition is made to the Councell of Frankâ—…ord neither was the adoration of Images auowed in any of thâ—…se Councels So much auaileth the authoritie of a Prince for suppressing of false doctrine heresie In this CouÌ„cel at Rhemes Wulfarius archbis was presideÌ„t 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was concluded That euery man should diligently acquaint himselfe with the Articles of his Faith 2. That euery man should learne the Lords Prayer and comprehend the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shall walke worthily conforme to his calling 4. The Epistles of Paule were read to giue instructions to sub-deacons howe they should behaue themselues Yet is there not one worde in all the Epistles of Paule of a subâ—…deacon 5. The Gospell was read to giue instruction to Deacons to minister condingly in their office 6. Ignorant Priestes are instructed to celebrate the Seruice with greater vnderstanding 7. In like manner they are instructed howe to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Sainct Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was â—…ead to admonish Pastors of their duetie 11. Sentences of diuerse ancient Fathers were read to admonish men of all â—…aÌ„ks both Prelats subjects to bring forth the fruit of a good conuersation 12. These things being done they set down a forme of receiuing of confessions prescribing of pennance according to the Canonicall institution 13. They reasoned about the eight principall vices to the ende their diuersitie beeing distinguished euerie man might know what vices hee should eschewe and teach others to beware of the same 14. That Bishops should take heed to the reading of the bookes of the Canonicke Scripture and the bookes of Fathers should attend vpon the preaching of the word of God 15. That bisshops should preach the Sermons and Homilies of H. Fathers in such sort as all the people might vnderstand them The 16. can is coincident with the 12. 17. That bishops abbots permit no man to solace the company with filthy gesting in their preseÌ„ce but let poore indigent people be refreshed at their tables with lecture of diuine Scripture and praysing of God according to the Precept of the Apostle that whether wee eate or drinke let all thinges bee done to the glorie of God 18. Gluttonie and drunkernesse for bidden to bishops and the Ministers of God 19. Let not bishops bee rash to judge in thinges secret which are to bee referred to the judgement of God who can manifest thinges hid vp in darknesse discouer the secrets of the heart 20. Presbyters shall not transport themselues from a lowe place to a greater 21. Whosoeuer by money-paying procureth a preferment in the Church shall bee deposed 22. No Church man shall cohabite with a woman except it bee with his mother or sister or such like persons by whose companie no suspition of vncleannesse can arise Precepts giuen to Monkes and Nunnes I passe by as I did in the former Councell Can. 35. The Sabboth day shall be kept holy and in it no seruile worke shall be done according to the Lords Commandement 36. Let no man bestow vpon the Church that thing which by vnlawfull meanes hee hath fraudulently with-drawne from others 37. nor yet by lies and deceitfull meanes withdraw any thing duely beloÌ„ging to the Church 38. Let tythes be precisely payed 39. Let no man presume to receiue rewards for his decreet and sentence 40. Let Prayers Oblations be made for the Emperour and his noble rase that it woulde please God to preserue them in all happinesse in this present life vouchsafe vpon them Celestiall joyes in companie of the Angels in the life to come In the 41. Canon mention is made of a certaine rent left by king Pipinus of good memorie which they wish the Emperour Charles Pipinus sonne shoulde not alter nor transferre into another summe in respect that by so doing manie perjuries and false testimonies might ensue 42. And that no man should bee remooued from his mansion to whome the Emperoures Almes is distributed 43. And that the statute may bee confirmed by his Highnesse allowance whereby all contentions and strifes are ordained to haue a decision end 44. And that the statute made in Bononia concerning false witnesses maye bee ratified and confirmed with augmentation if neede require for eschewing of perjuries false testimonies and many other inconueniences IN the yeere of our LORD 813. and at the commaundement of the Emperour Carolus Magnus a Councell of manie Bishops and Abbots was assembled about establishing of Ecclesiasticall Discipline in the Towne of Towrs In the 1. Canon all men are admonished to bee obedient to the Emperour Charles the Great and to keepe the oath of alleadgeance made vnto him and to make prayers and supplications for his prosperitie and well-fare 2. All Bishops shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangell and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to be ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which euery man as in a viue mirrour might see himselfe 4. Let euery Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of a good conuersation 5. A Bishop must not bee giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heede that your hearts be not surfetted with gluttonie or drunkennesse but let holy lecture be at his table rather than the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whome they maye refreshe both with corporall and spirituall repaste 7. The delicate pleasures of the eare and the eyes are to bee eschewed lest by such pleasures the minde bee effeminate and inchaunted 8. Let not the Lordes seruantes delight in vaine jesting nor in hunting nor halking 9. Let Presbyters and Deacons followe the foot-steps of their Bishops assuring themselues that the good conuersation enjoyned vnto their Bishops is also enjoyned vnto them 10. Let Bishops haue a great sollicitude and care towards the poore and be faithfull dispensators of Ecclesiasticall goods as the Ministers of God and not as hunters after filthie lucre 11. It is lawfull for Bishops with consent of Presbyters Deacons to bestow out of the Church treasure support to indigent people of that same Church 12. A Presbyter is not to bee ordained vntill hee bee 30. yeeres olde 13. Let the B. make diligeÌ„t inquisitioÌ„ in his own Paroch Church that no Presbyter coÌ„ming from any
other parts make seruice in his Church without letters of recommendation 14. Let a Pres byter leauing a lowe place and presuming to an higher incurre that same punishment which a Bishop deprehended in the like fault should incurre 15. A Presbyter who attaineth to a Church by giuing money for it let him be deposed 16. Let tythes bestowed vpon Churches by aduise of Bishops be faithfully distributed to the poore by the Presbyters 17. The families of Bishops shall bee instructed in the summe of the true faith In the knowledge of the retribution to be giuen to good men and the condemnation of vngodly people and of the resurrection and last judgement and by what kinde of workes eternall life may bee promerited and that the Homelies containing these instructions shall bee translated into Rusticke Latine language to the end that euery person may vnderstand them Marke in what estimation the Latine language hath bene at this time that instructions in Rusticke and Barbarous Latine are counted better than instructions in good French Language 18. It is the duetie of the Bishop to instruct his Presbyters concerning the Sacrament of Baptisme what it is that they should desire the people baptized to renounce namely they should renounce the deuill all his works his pomps Now the works of the Deuill are murther fornication adulterie drunkennesse and other such like faultes But the pompes of the Deuill are pride ostentation swelling conceites vaine glory lostinesse and such other faultes as spring vp from such groundes 19. Presbyters are precisely to bee admonished that when they say the Masse and doe communicate they doe not distribute the Lords bodie indiscretely to children and to all persons who happen to bee present who if they bee entangled with great sinnes they procure vnto themselues rather damnation than any remedie to their soules according to the saying of the Apostle Whosoeuer eateth this Bread and drinketh this Cuppe vnWorthilie hee shall bee guiltie of the bodie and blood of the LORD Let a man therefore trie himselfe and so let him eate of this Bread and drinke of this Cuppe By this let the judicious Reader marke that euen in the dayes of Carolus Magnus priuate Masses had no place but they who were duely prepared did communicate with the Priest 20. Presbyters shall not suffer the holy Chrisme to be touched by euery man 21. Presbyters shall not resort to Tavernes to eate or drinke 22. Bishops and presbyters shall prescribe to sinners who haue confessed their sines pennance discretly according to the weightinesse of their fault 23. Chanons who dwell in Cities let them eate in one Closter and sleepe vnder one roofe to the ende they may bee readie to celebrate their Canonicall houres From the 24. Can. vnto the 32. are contained Constitutions concerning Monkes and Nunnes which I ouer-passe with silence fearing to bee prolixt Can. 32. All men should studie to peace and concorde but especially Christians forsaking hatred discorde and enuie 33. Lordes and Iudges should bee obedient to the wholsome admonitions of their bishops and bishops on the other part should reuerentlie regarde them to the ende they may bee mutually supported euery one with the consolations of another 34. Lordes and Iudges are to bee admonished that they admitte not vile and naughtie persons to beare witnesse in their judicatories because there are manie who for a contemptible price are readie to make shipwracke of a good conscience 35. Let no man for his decreet receiue a rewarde for diuine Scripture in manie places for biddeth this as a thing that blindeth the eyes of the wise 36. Let euerie man bee carefull to support indigent persons of his owne familie and kinred for it is an impious and abominable thing in the sight of God that men abounding in riches should neglect their owne 37. Christians when they make supplications to God let them in humble manner bowe downe their knees following the example of the Martyr Steuen and of the Apostle Paul Except vpon the Lordes daye and other solemne dayes on the which the vniuersall Church keepeth a memoriall of the Lordes resurrection and at such times they are accustomed to stand and pray 38. Faithfull people must be admonished not to enter into the Church with tumult and dinne and in time of Prayer and celebration of the Masse not to be occupied in vaine confabulations and idle speaches but euen to abstaine from wicked cogitations 39. Let not the Consistories and Iudgement seates of secular Iudges bee in the Church or portches thereof in any time to come because the house of God shoulde bee an house of Prayer as our Lord Iesus Christ saieth 40. Let it bee forbidden that Merchandize be vsed vpon the Lordes daye or Iustice Courtes because all men should abstaine from seruile laboures to the ende this day may bee spent in praysing and thanking God from Morne till Euen 41. Incestuous persons parracides and murtherers are found who will not hearken to the wholsome admonitions of Church men but perseuere in their vitious conuersation who must bee reduced to order by the discipline of the secular power 42. Let the people bee admonished to abstaine from Magicall Artes which can bring no support and helpe to the infirmities of men and beastes but they are the deceitfull snares of the Deuill whereby hee deceiueth mankind 43. A frequent custome of swearing is forbidden wherein men vpon euery light occasion willing to purchase credite to that which they speake they take God to bee witnesse of the veritie of their speaches 44. Manie frie subjectes by the oppression of their Masters aro-redacted to extreame pouertie whose causes if our clement Soueraigne please to examine hee shall finde that they are vnjustlie redacted to extreame indigence 45. A false measure and a false ballance is an abomination vnto the Lord as Salomon recordeth The 46. Canon containeth a regrate that tythes were not duely payed to the Church notwithstanding that the Church had giuen in their complaint to the ciuill Magistrate whereby it came to passe that not onely Lightes in the Church and steependes to the Clergie beganne to inlacke but also the very Paroch Churches became ruinous 47. When generall Fastinges are appointed for any impendent calamitie let no man neglect the fellowship of the humbled Church for desire to fearce his bellie with delicate foode 48. Drunkennesse and surfetting are forbiddē as offensiue both to soule and and bodie and the ground of many other sinnes 49. Lords and Masters are to bee admonished not to deale cruelly and vnmercifully with their subjectes yea and not to seeke that which is due vnto themselues with excessiue rigour 50. Let Laicke people communicate at least thrise in the yeere vnlesse they bee impeded by some hainous sinnes committed by them 51. In the last Canon mention is made that they diligently examined the cause of them who complained to the Emperour that they were disherited by the donation of landes which their fathers and friends had bestowed
ordaine that such woman as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall be compelled to do pennance all the dayes of their life neither shall they in anie wise be separated from their husbandes 32. Let a sinner confesse vnto his Father Confessor all his sinnes which hee hath committed either in thought worde or deede because that hatred enuye and pride are such pestilentious bot◅hes of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes shoulde not onely bee confessed to GOD according to the example of DAVID who saieth I will confesse against my selfe my wickednesse vnto the LORD and thou for gauest the punishment of my sinne Psal. 32. vers 5. But also wee shoulde confesse our sinnes to our Father Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed Iac. 5. 16. 34. In prescribing of pennance let fauour and hatred of any person bee laide aside and let the injunctions be giuen according to the rule of H. Scripture according to the canōs custome of the Church following the example of the physitions of the body who without exception of persons doe adhibit cuttings burnings vehemēt remedies to perilous diseases 35. Many in doing of pennance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliation and beeing forbidden to eate fleshe or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of purpose to the ende hee maye abolishe his sinnes by Almes deedes for that is all one as if a man should hy◅e God to grant vnto him a libertie to sinne 37. Seeing all Canons of Councels are to be diligently read in speciall such as appertaine vnto faith and reformation of manners shoulde bee moste frequently perused 38. Bookes called Libelli Poenitentiales are to bee abolished because the erroures of these bookes are certaine how beit the authors of them bee vncertaine and they prepare pillowes to laye vnder the heads of them who are slecping in sinne 39. In the solemnities of the Masse Prayers are to bee made for the soules of them who are departed as well as for them who are aliue 40. Presbyters who are degraded and liue like seculare neglecting repentance whereby they might procure restitution to their office let them bee excommunicated 41. A Presbyter who transporteth himselfe from his owne place shall not bee receiued in any other Church except hee prooue both with witnesses and letters sealed with lead and containing the name of the Bishop and of the Citie which hee liued in that hee hath liued innocently in his owne Church and had a just cause of transportation 42. Let no Church bee committed to a Presbyter without consent of the Bishop 43. In some places are founde Scots men who call themselues Bishops and they ordaine Presbyters and Deacons whose ordination wee altogether disallowe 44. Presbyters must not drinke in Tavernes wander in Markets nor goe to visite Cities without aduise of their Bishop 45. Many both of the Clergie and Laickes goe to holy places such as Rome and Turon imagining that by the sight of these places their sinnes are remitted and not attending to the sentence of Ierome It is a more commendable thing to liue well in Hierusalem than to haue seene Hierusalem 46. In receiuing the Sacrament of the bodie and blood of Christ great discretion is to bee vsed Neither let the taking of it bee long differred because Christ saieth Except yee eate the fleshe of the sonne of man and drinke his blood yee haue no life in you Neither let vs come without due preparation because the Apostle saieth Hee who eateth and drinketh vnworthilie eateth and drinketh his owne damnation 47. The Sacrament of the bodie and blood of Christ which in one daye is accustomed to bee receiued of all Christians let no man neglect to receiue it except some grieuous crime doe hinder him from receiuing of it 48. According to the precept of the Apostle Iames Weake persons shoulde bee annointed with oyle by the Elders which oyle is blessed by the Bishop these wordes inclosed in a parenthesi are added to the Text for hee saieth Is anie man siecke amongst you let him call for the Elders of the Church and let them pray for him and annoint him with oyle in the Name of the Lord And the prayer of faith shall saue the sicke and the Lord shall raise him vp And if hee haue committed sinne it shall bee forgiuen him Iam. cap. 5. vers 14. 15. Such a medicine as cureth both bodily and spirituall maledies is not to bee neglected 49. In the Councell of Laodicea it was forbidden that Masses should bee saide and Oblations offered by Bisshops or Presbyters in priuate houses This questiō also was disputed in this Councell 50. The authoritie of the Emperour is to bee interponed for reuerent keeping of the Lordes daye 51. Because the Church is constituted of persons of dine se conditions some are Noble others are ignoble some are seruantes vassalles strangers c. It becommeth them who are in eminent rowmes to deale mercifully with their inferioures knowing that they are their brethren because God is one common Father to both and the Church is one common mother to both From the 52. Canon vnto the 66. are contained precepts of chaste and honest liuing prescribed to Prioresses and Nunnes which I ouer-passe as I haue done in the preceeding Councels 66. It is ordained that prayers and supplications shall bee made for the Emperour and his children and for their well-fare both in soule and bodie 67. These things haue wee touched shortly to bee exhibited to our Soueraigne lord the Emperour Hee who desireth a more ample declaration of all vertues to bee followed and vices to be eschewed l◅t him reade the volume of the holy Scriptures of God IN the same yeere of our LORDE wherein the preceeding foure Councels were conuened and by the mandate of the Emperour Charles the Great another Councell was conuened at Arles The Canons of this Councell were in number 26. 1. They sette downe a Confession of their Faith 2. They ordaine That Prayers shall bee made for the Emperour and his children 3. They admonish Bishops and Pastors diligently to reade the bookes of holy Scripture To teach the Lordes people in all trueth and To administrate the Sacramentes rightly 4. Laick people are admonished not to remooue their Presbyters from their Churches without consent of their Bishoppes 5. That Presbyters bee not admitted for rewardes 6. It is ordained That Bishops shall attende that euery person liue ordinately that is according to a prescribed rule The 7. 8. Canons belong to the ordering of Monkes and Nunnes The 9. Can. pertaineth to the
awake after a manner out of their sleepe and they will seeme to grounde their doctrine vpon Scripture which they so miserablie abuse that they are in no better case but rather in a worse than when they misregarded Scripture layed it aside and counted the Decretalles of Popes to bee of as great authoritie as the holie Scriptures of GOD. True it is that about the yeere of our LORD 520. Chemnisius reckoneth the yeere of our LORD 528. Foelix the fourth the successour of Ioannes the first and predecessour of Bonifacius the seconde hee ordained That Christians before they departed this life shoulde bee annointed with oyle And this is the true originall of Extreame Unction yet in such manner that in the dayes of Pope Foelix the fourth it had not the name of a Sacrament But seeing the Councell of TRENT referreth it vnto a more auncient beginning let vs examine the places of SCRIPTVRE whereupon they grounde this their opinion The wordes of the APOSTLE IAMES are these Is anie sicke amongst you let him call for the Elders of the Church and let them praye for him and annoint him with oyle in the name of the Lord And the prayer of faith shall saue the sicke and the Lord shall raise him vp And if hee haue committed sinne it shall bee forgiuen him Iacob Chap. 5. vers 14. 15. For better vnderstanding of this place of SCRIPTVRE let vs consider these three thinges to wit That when the Gospell was first preached for the propagation and aduan cement thereof GOD appointed extraordinarie offices EPHES. 4. which were not to continue in the Church such as the office of Apostles Euangelistes and of Prophets Likewise hee endued them and some other beleeuers with extraordinarie giftes such as the gift of tongues of prophesie and working of miraculous workes And like as the extraordinarie offices continued not in the Church euen so the extraordinarie giftes continued not long in the Church for they were giuen to open a doore to the Gospell which beeing once opened Christians must content themselues with ordinarie offices and gifts Secondlie let vs consider that persons who had receiued a gift of GOD to cure diseases miraculouslie they vsed not at all times the selfe same signes and ceremonies in curing of diseases but sometimes they sent hand-kirches to the diseased persons ACT. CAP. 19. vers 11. sometimes they ouerlayed the dead and restored them to life ACT. CAP. 20. vers 10. and sometimes they annointed them with oyle MARC CAP. 6. vers 13. Which diuersitie of signes had not beene lawfull to vse if Extreame Unction had beene an ordinarie Sacrament in the Church For like as it is not lawfull to baptize with anie other liquor except water because Baptisme is a Sacrament instituted by GOD Euen so in curing the diseased it had not beene lawfull to vse anie other signe and ceremonie but annointing with oyle if so bee it had beene an ordinarie Sacrament Thirdlie it is to bee considered that when signes and ceremonies doe accompanie extraordinarie giftes incase the gift doe cease it is a foolishe thing to keepe in vse the signe and ceremonie except it were to bee a memoriall of a thing done of olde as the people of GVIDVS dedicated the shelles of the Fishe Remora to VENVS GVIDEA for a memoriall of their deliuerance But wee reade not of anie Prophet to whome GOD gaue not the gift of working miraculous workes who counterseited HELISEVS by sending their staffe to raise the dead 2. REG. CAP. 4. vers 2â—… or directing anieâ—…eprous person to washe his bodie seuen times in the waters of Iordane as HELISEVS directed NAAMAN the Syrian to doe 2. REG. CAP. 5. vers 10. For in vaine is the outward signe adhibited when the gift of miraculous he ling of diseases is ceassed Yea and the Priestes in the Romane Church conuicted in conscience that by annointing with oyle they cannot restore a diseased person to health they delaye to applie Extreame Unction vntill all hope of recouerie bee vtterlie past But nowe lest it shoulde seeme that their Extreame Unction is altogether vneffectuallie applied the verie wordes vsed in the application thereof testifieth that they belieue that remission of sinnes shall bee conferred with to the diseased person by vertue of Extreame Unction for these are their wordes Peristam sanctam Unctionem piissimam suam misericordiam indulgeat tibi DEVS quicquid peccasti per visum per auditumodoratum tactum gustum that is to saye By this moste holie Unction let GOD bestowe vpon thee his mercie for all sinnes thou hast committed by seeing hearing smelling touching or tasting Heere remember that the benefite which the APOSTLE saieth is chieselie obtained by prayer they referre it vnto annointing with oyle Next they take not heâ—…de to whome the APOSTLE directeth this exhortation namelie to the faithfull members of CHRIST whome in the twelfth verse hee calleth his brethren and in the soureteenth and fifâ—…eenth verses hee speaketh to such as reuerenced the order of Church-gouernement Nowe it is certaine that faithfull men are so taught in the schoole of GOD and perswaded that other mens prayers can auaile them nothing except there bee faith in their owne heartes for the prayer of SAMVEL coulde benefite King SAVL nothing in respect of his reprobate and vnbeleeuing heart 1. SAM CHAP. 16. vers 2. But these men of whome Sainct IAMES speaketh were faithfull men penitent sinners obedient to the ordinances of GOD And when the Seniors of the Church prayed for such men their sinnes were forgiuen them GOD hauing regarde to their owne faith and to the prayers of the Elders of the Church for them In this they glorie much that Extreame Unction may be called a Sacrament of the newe Testament in a proper sense forasmuch as in it there is a signe instituted by CHRIST Marâ—… cap. 6. and vnto the signe there is added a promise to wit the healing of the diseased person if the LORD thinke it expedient at least a promise of remission of sinnes But all this is nothing except the thirde circumstance bee added to wit that CHRIST hath giuen vnto vs this signe to bee vsed and hath annexed the promises afore-saide as belonging vnto vs for who can denie but in circumcision there was a signe instituted by GOD whereunto a diuine promise was annexed Neuerthelesse both the signe and promise appertained vnto them who liued vnder the olde Couenant GALATH. CAP. 5. vers 3. and not to vs euen so the signe and the promise aforesaide appertained vnto that time onelie in the which extraordinarie giftes had place in the CHVRCH of GOD and not to vs. Nowe to the ende that this their Sacrament of Extreame Unction might bee holden in the greater reuerence they haue founde out manie circumstances not mentioned in holie SCRIPTVRE as namelie that it shall bee made onelie by a Bishop It shall bee saluted with bowing of knees and nine congratulations in this manner It shall bee saide thrise Aue sanctum
of their Hierarchle haue forsaken it yet this they gaine that Marriage beeing counted an holie Sacrament they haue drawne the cognition of all Matrimoniall causes vnder their judicatorie This beeing done and their authoritie beeing setled they tooke boldnesse to make lawes both impious against GOD and injurious to men as namelie that Marriages bound vp betwixt young persons without consent of Parentes shoulde bee firme and itable That amongst kinsfolke it shoulde not bee lawfull to marrie within the seuenth degree and these were alreadie married within these degrees shoulde bee separated againe That a man who is diuorced from an adulterous woman shall not haue libertie to marrie during her life-time That they who are spirituall brethren and sisters by the Sacrament of Baptisme and Confirmation shall not haue leaue to marrie one another And Marriage is forbidden at certaine seasons of the yeere And finallie that the Church may dispense with the degrees of consanguinitie forbidden in the eighteenth CHAPTER of LEVITICVS and finde out moe degrees impeding Marriage to bee bound vp The Apostle PAVL when hee calleth Marriage a great mysterie EPHES. CAP. 5. VERS 32. hee is speaking concerning CHRIST and concerning His Church And it is indeede a mysterie vnspeakeable whether wee consider the beginning or the progresse or the consummation of this Marriage It is begunne in Earth and perfected in Heauen And the loue of CHRIST and His Church is vnspeakeable For euen the Spouse of CHRIST albeit shee bee infirme and weake in the Earth yet her heart is so inflamed with the loue of her husband that shee forgetteth all thinges and remembereth vpon Him shee counteth all thinges to be dongue in comparison of him one sight of His reconciled face is dearer to her than all the treasures of the worlde His name is like a sweete oyntment powred out and delighting her soule with the sweete smell of saluation And if the loue of the Church towardes CHRIST bee vnspeakeable who can comprehende the length breadth and deepnesse of the loue of CHRIST towardes His Church who hath purged her from all spotte of sinne in this worlde and prepared a glorious mansion for her in His Fathers house that is in Heauen But this is not spoken of the marriage of mortall men with their wiues True it is that the Apostle PAVL in that same place setteth downe some similitude betwixt corporall marriages and the spirituall marriage betwixt CHRIST and His Church But that is not enough to furnishe out an ordinarie Sacrament in the Church of GOD for then shoulde there bee infinite Sacramentes For the Kingdome of GOD MATTHEW 13. is compared to a man who soweth good seede in his fielde It is compared to leuen and to a treasure that is hidden in the fielde and to a drawe nette and to a graine of Mustard seede yet all these thinges are not Sacramentes in the Church Yea and in the marriage of ADAM and EVA wee see a certaine similitude of the spirituall marriage betwixt CHRIST and His Church for ADAM loued the woman which was fleshe of his fleshe and bone of his bones and in whom hee saw his owne similitude GENES CHAP. 2. VERS 23. And CHRIST in like manner by feeding vs with His owne bodie and blood Hee maketh vs fleshe of His owne fleshe and bone of his owne bones and more-ouer Hee stampeth vs with His owne similitude to assure vs that He loueth vs whom Hee hath stamped with His owne likenesse In like manner a matrimoniall bande is more indissoluble than other bandes for other bandes like as they are bounde vp with consent of parties so in like manner they maye bee dissolued and vndone with consent of parties but the bande of Marriage cannot bee vndone except by death or fornication But the conjunction betwixt CHRIST and His Church ROMAN CHAP. VIII cannot bee vndone by death it selfe As concerning spirituall whordome the true Church which consisteth of a number whome GOD hath elected called justified sanctified and whome Hee intendeth to glorifie These I saye the LORD in mercie preserueth from spirituall whordome and apostasie from the knowne trueth And like as a chaste woman delighteth in her husbande whether hee bee present with her or absent from her if hee bee present shee delighteth to conferre with him if hee bee absent shee delighteth to talke of him to reade his letters to beholde the tokens of his fauour towardes her and finallie in the secrete parloure of her heart to meditate of his goodnesse towardes her Basil. Magn. De vera Virginiâ—… Euen so the Church is rauished with an vnspeakeable delight of her husband IESVS CHRIST Hee is spirituallie present and by holie prayers shee talketh with Him night and daye Hee is corporallie absent therefore shee delighteth to talke of His loue and goodnesse towardes her and to reade the bookes of holie Scripture wherein His good will towardes her is clearlie manifested and in the secrete chamber of her heart continuallie to meditate of His second blessed appearance IN nothing doeth the ROMANE Church agree better with vs for a time than in magnifying Marriage as an holie bande instituted by GOD in PARADISE and hauing a type and similitude of the loue of CHRIST towardes His Church and therefore they make it an holie Sacrament in the Church which no man euer did before the dayes of Pope GREGORIE But when they perceaued that this was not consented vnto that Marriage shoulde bee counted one of the ordinarie Sacramentes in the Church especiallie the whole Hierarchie of the ROMANE Church disclaiming it and the East Church in a generall Councell disallowing prohibition of Marriage to men called to spirituall offices The ROMANE Church tooke offence at euerie thing which was repugnant to their opinion They coulde neither abide them who denied that Marriage was a Sacrament nor yet them who gaue libertie to Church men to marrie And so beeing irritated on all sides they beganne to speake euill of Marriage as a worke of the fleshe and an estate vncompetent to men in spirituall offices Is not the ROMANE Church in this poinct like vnto the Riuer EVPHRATES which flowing out of the Mountaines of ARMENIA setteth its course Westward vntill it forgather with the skirtes of Mount TAVRVS and then when the course of it is hindered it fetcheth a contrarie course and runneth directlie East vntill it bee mixed with the water of TYGRIS Euen so the ROMANE Church which coulde neuer abide to bee controlled it tooke occasion to speake vnreuerentlie of Marriage because their opinions were not receaued in the Church without contradiction NOwe seeing the cause is euidentlie knowne wherefore they were so serious to drawe in Matrimonie into the number of Sacramentes namelie to the ende that matrimoniall causes might bee founde spirituall causes and might bee judged by spirituall Iudges Let vs consider what constitutions they made in matters of Matrimonie without anie warrand or regarde of Scripture insomuch that their vilepending of Scripture maketh a number of
yeere of Tiberius The Senat of Rome refuseth to acknowledge the diuinitie of Christ. Pilat killeth himselfe Caius would be counted a god The Iewes abhorred the vpsetting of the image of Caius in their Temple The petition of Agrippa The bloodie letter of Caius written to Petronius his Deputie The hypocrisie of Agrippa Contention betweene the Iewes and Grecians who dwelt at Alexandria New Iupiter in worse case then old Iupiter The famine foretold by Agabus The Council of Jerusalem ANNO 48. Romaine deputies The ten persecuting Emperours wrestled against God The first persecution ANNO Chr. 65 The martyrdome of Peter Paul Romain Deputies Contention betweene Agrippa and the Iewes The martyrdom of Iames surnamed Iustus The ground of the warre betweene the Iewes and the Romanes Foreranning tâ—…kens of the destruction of Ierusalem The destruction of Ierusalem ANNO Chr. 71. The flood of Noe the ouerthrow of Sodome and destruction of Ierusalem types of the great iudgement to come The second persecution AN. Chr. 96. The banishment of the Apostle John Domitian afraide by rumors of the Kingdome of Christ. Apostles Euangelists The true successours of the Apostles Bishops of Rome Linus Ignatius Papias Heretiques Simon Magus Menander Ebion Cerinthus Nicolaitansâ—… A Treatise of antiquitie Antiquitie of veritie Antiquitie of errour Antiquitie of custome Where veritie is to be â—…ound The power of the veritie The reue rence that should be câ—…ried to the veritie The more the veritie is despised in the world the more ardently it should be loued Antiquitie is no honoar to errour Errour in religion an execrable thing Errour repugneth to itselfe Both ancient and late errours magnifie creatures With the diminution of the glory of the Creator The trueth is not to be judged by outward appearance Antiquitie of custome differeth from antiquitie of commandement How ancient truth may be discerned from ancient lies Foure counterfaite masks of antiquitie in Poperie Wicked men reade holy Scripture of intention to gainesay the trueth of God †Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confident speaking without a sure ground is not to be regarded What the word heresie doth signifie The grounâ—… of heresie Similitudeâ—… Pride accompanying ignorance The propagation of herâ—…sie Heresie strengthened by the arme of manalanerly The curse of God vpon Heretiques heresies and places of their meetings How Heretiques should be dealt with by the Pastours HAV the magistrate should deale with Heretiques Similitude How the people should deale with Heretiques The word foundation taken properly 〈◊〉 oâ—…ly to Christ. Take heede to the demonstrations of God and beware of Satans demonstrations The similttude of a stone frequently vsedin Scripture The seconâ—… comfort An wholsom admonition In what sense the doctrine of the Prophets c. is called the foundation â—…imilitude Faith is called afoundation The offices of Christ declare that he is a true foundation Christ is a liuing fâ—…undation Similitude The contempt of men cannot impaire the glory of Christ. Similitude We drawe nere to Christ by faith Of Emporours The thirde persecution ANNO Chr. 108 The martyrdome of Simon the son of Cleopas The letter of Plinie 2. written to Traian Gregorieâ—… prayed for the soule of Traian Barcochebas a false prophet seduced the nation of the lewes Adrianus his intention to builde a Church for the honour of Christ. The fourth persecution ANN. Ch. 168. The martyrdome of Polycarpus and Iustinus Slanderous speeches against Christians The Romain armie supported by the prayers of the Christians Contrarie lâ—…wes Bishops of Rome Martyre Mâ—…tyre Maâ—…tyre Martyre The rashnes of Victor Of other Doctours and Preachâ—… Agrippas Castor Hegesippus Melito Iustinus Martyr Polycarpus Ireneus Clemens Alexandrinus Of Heretiques Gnostici Valentinuâ—… Marcus Cerdon Marcion Tatianus Encratitae Montanus Cataphryges Aquila and Theodosion rathâ—…r Apostatstben Heretiques Sacred scripture cannot be sufficiently commended Similitude It is perillous to separat the booke of the worde from the booke of the workes Similitude The spirit the word are not to be separated The Word of God is to bee found in the writings of the Prophets and Apostles The Prophets and Apostlâ—…s added nothing to Moses Similitude Three inturies done to the Written Word by reueiencing of traditions False accusations of holy Scripture Vnsufficiencie Difficultie Perill Things necessarte are to be kept al-beit they be abused Similitude Why Heretiques doe hate the Scripture Similitude The care of Christians of olde to keepe the scripture from burning A remarkable speech of an old honorable Lady Scriptures belong to the sheepe of Christ as their proper treasure Reformation of religion made according to the Written word The cause wherfore the Apostles put in write the summe of their doctrin Be not deceiued with the generalitie of the word tradition Similitude The true meaning of the words of Paul 2. Thess. 2. 15. Constancie differeth froÌ„ wilfulnesse The testimome of Ireneus abused Papists will not binde themselues in all points to old traditions The value of tradition in the fâ—… age In the Second age In the last age The word therefore to be considered 2. Thess. 2. ver 15. Christ doth great honour to the Scriptures Defection in the visible Chuâ—…ch no new thing Differences betweene the ancient fathers and Papists of our time con cerningmeats and mariage The Council of Ancyra Dionysius Bishop of Alexandria a maried man The Council of Gangra The probibition of meats and mariage is an apostasie from the faub. Our seruice to God should be a reasonable seruice The Popish church speak lies in hypocrisie rather then old Heretiques What is meant by a consâ—…ence seared with an hote yron Forbidding and biddâ—…ng wordes of authoritie We ought to hearken vnto the voyce that commeth downe from heauen Similitude Great arrogancie in prohibition of meates Arrogancie mixed with foolishnesse Similitude Similitude The last age of the worlde more senslesse then the first Similitude Both blasphemie and hypocrisie in the matter of mariage and meats is condemned by the Apostle The Papistes more subtle â—…en the Manicheis were The grace of thanksgiuing witnesseth that we enjoy both the gift and the giuer We ougâ—…t 〈◊〉 be ruled by Gods word iâ—… all things both corporat spirisuali The conscience is subject to the yocke of God The cause wherefore the succession of Romam Bishops was magnified of old The succession of Dauid The succession of Aaron The succession of the Prophets The succession of the Apostles The alledged succession of the Romaine Church spotted with heresie schisme and idolatry The heresie of the Collyridians renued increased by the chaire of Rome Eugenius 4. B. of Rome a notable schismatick The chaire of Rome defiled with idolatrie Lkeerrours haue like grounds The Romain church like to the successours of Aaron What inconuenients follow if the promise made to the Aposâ—…les successors be absolute The Apostles had calling gâ—…es prerogatiues extraordinarie The fist persecution ANN. Ch. 205. Leonides the father of Origen Alexander fellow laboureâ—… with Naâ—…cislus Rhais a mar tyre hrunt before she