not onely the soules of men but their bodies and goods yea the sacred D◅adems of annoynted Kings Was there euer a pride equall to this that a Priest shall thinke it his due that Kings and Monarks shall kisse his foote that he shall say to himselfe Sup◅ basiliscum ◅labo conoulc◅◅nem that hee shall arrogate power to sell the Kingdome of heauen and count himselfe God vpon the earth saying with Augustus Diuisum imperium cum Ioue Caesan habet stil following Gentiselime striuing as the Ethnicke Emperors did tomake it again Roma caput Mundi Such perpetual toyle busines doth that Consistory keep about this my stery that it may be said of thē as Lucianus mocking the plurality idlenes of the Poeticall gods said of Iupiter while som other god one day would haue talk't with him it was told him that he was busie quid facit parturit said one hee is a trauayling of the birth of Minerua whom the Poets faine to be bred in the braine of Iupiter Sowee may affirme of them Quod semper parturiant they bee euer bringing foorth their birth but what birth is it Minerua counsels bookes or precepts of wisedome no they doe not imitate Iupiter to bring foorth Minerua true wisedome of pietie and peace they imitate that Goddesse of wrath Nemesis who did send through the world with her Pandora the bookes of curiositie contention malignitie and dissention the bookes of vengeance and endlesse discord witnesse their Archipandora Bellarmine in his Treatise of the Papall Supremacie whereof I shall speake hereafter witnesse their Pandora Mariana the Iesuite heere you shall see what is the birth of their trauailing murther of Princes rebellion of Subiects bloud of legions desolation of Countries setting on fire the whole world for building againe that Tower of Babell which doth keepe Christian people in such desperate pacoxisme and diuision of tongues that alas wee are neuer like to speake one language so hath the Lord punished their pride their vnspeakable pride which is like vnto the pride of him who said Ascendam super altudinem nubium super moxtes Aquilonis fimilie ero altissimo They be in effect Cloudes high with proud ambition moyst and humide with letcherie bright and shining with glorious ostentation thundring with arrogance and tumults which they contriue Hi sunt nubes sine aqua quae a ventis circumferuntur saith Thaddeus this is that fatall Tower builded by that mighty Nimrod the Diuell whereof God hath concluded Tollatur in altum vt lapsu grauiore cadat It must bee mounted to great heigth that it may also haue a great fall it may be iustly called fatall the very Church doth not escape this blot but euen her first plants haue beene annoyed with these pernicious weedes of pride and ambition Aaron and Miriam grudged against Moses and did striue for authoritie The first sacred Colledge of our Christian Religion the twelue Apostles were not free of this contagion Iames and Iohn called of Saint Paul the Arch-pillers which did sustaine Christs Church they contended for the right hand of Christ. It is strange that Diuines and Prelates should not learne the wisedome of humilitie from the very stile of the Spirit of God speaking in these particulars When this Tower of Babel vnto the which I compare the pride of Rome was builded in the Land of Senair which is interpreted to stinke as is said by the posteritie of Noe the text sayes they parted from the Orient which is interpreted Christ as Zachary testifies Ecce vir Oriens nomen eius subter eum orietur lux And Luke Perviscera misericordiae Dei nostri in quibus visitauit nos Oriens ex alto they were the sonnes of Noe who went from this Orient to Sanair but from that forward the holy Spirit doeth no more call them the Sonnes of Noah but the Sonnes of Adam Descendit Dominus vidit vrbem quam edificanerunt filij Adam Euen so speaking of this pride of Iames Iohn he doth not vouchsafe them the names of Apostles nor their owne names but the sonnes of Zebedoeus Accessit ad Iesum mater filiorum Zebedei which is a notable Art of the Spirit of God to reproch pride O you blinde Prelates of Rome you sonnes of Adam and not of Noe you sonnes of Zebedeus and not Apostles why haue ye through your pride lost your names and parted from your Orient if your Tower were firmely established as that of Dauid vpon Sion no tempest were able to shake it it is but of stones taken out of the slime of the earth forged out of earthly auarice and ambition That of Dauid was founded vpon a sure rocke fundata super firmam Petram as it is said in the Gospell Ipso summo angulari Lapide Christo hauing Christ himselfe for the chiefe corner Stone therefore shall that of yours fall to the ground after the example of him who was the first author of such fabricks While I did behold at leisure in Rome this fulnesse and ouerflowing of concupiscence in mens manners one may easily gesse that it was to mee like vnto the second appearing of the Angell of God to the Asse of Balaam In that Towne which was one of the first Mother Churches where pouertie contempt miserie and glorious martyrdome had beene indured for plantation of the faith where Pastors were meerely spirituall without regard to the world after the commaundement of their Master where so many Cloystorall and Monasticall deserts of true solitude and holinesse were to bee seene of olde that now adaies no vestigium doth remaine no marke of that sanctitie yea not a cloke sufficient to couer their nakednesse nothing but an Ocean of abuses the Rulers swelling in pride and riches polluted with filthinesse and lust defiled with Idolatrie seeking the world and dominion ouer Princes contrarie to the doctrine of the Apostles Non quaerimus quae vestra sunt sed vos Contrarie to the doctrine of the Prophets mittam vobis venatores multos qui venabuntur vos saith Ieremie Vos non vestra contrarie the doctrine of Christ himselfe faciam vos piscatores hominum he saith not piscium nor yet pecuniarum The people tyed to superstition religion turned to pharisaicall ceremonies the Euangel neglected the law became Mosaicall daylie impietie of all sortes daylie sacrifices and pardons for all abominatiōs the holy deserts opened again to the world and defiled with pride and vilanons lecherie the Towne smoking in the stincke of Sodom that if those faithfull fathers their first foundatours might againe looke vpon their Successores they would cry nec nos Patres nec vos fily The first Bishops of Rome who sustained Martyrdome being in number two and thirtie before Constantine the great what would they say to the Pope who walketh vpon the neckes of Monarkes while they succeeded onlie to Christ his Crosse what would that austere Saint Francis say vnto these Idle Bellies who haue abused his simple
his portract the other his person the one the cloude which contained the light of Gods Church the other the fire which shined into the cloude or to speake it more familiarlie as it were to draw this new wine out of these old vessels this oyle out of that Oliue this honey cut of that combe this corne out of that chaffe this marrow out of that bone this manna out of that pitcher this law of grace out of those Tables of damnation This word which is intellectuall and not imaginarie necessarie and not superfluous diuine and not humane certaine and not doubtfull in points necessary plaine and not obscure that from the beginning of 〈◊〉 to the Reuelation there is no other difference but of the figure and the things figured That like vnto that golden propitiatory from the which God spake described by Moses to haue two Cherubins one of euery side looking directly each vpon other And in manner of these Seraphins seene by Isai which by alternatiue voices did continually sing holie holie Euen so do those Cherubines of the old and new Testament mutually breathe out the testimonie of our great propitiation of the which Dauid saith Quia apudte Domine propitiatio est And these two Seraphins in like manner doâ—… render alternatiue ecchoes in both these Testaments of that holie holie Sauiour In such manner that it doth breed incredible ioy to a Christian heart to remarke the vniformitie and correspondence of the Spirit of God throughout the word The Scripture for Example maketh frequent mention of the waters of life to vnderstand what is ment by the waters of life in the old Testament God himselfe said to to Moses and Aaron Loquimini ad Petram istam ipsa dabit vobis aquam in the new Testament Saint Paul doth expound the mistery bibebant Patres nostri de spirituali consequente illos Petra Petra autem erat Christus was there euer any more cleerenesse or correspondency Againe it is said in Ezechiel Effundam super vos aquam mundam mundabimini ab omnibus iniquitatibus vestris And in Esai Effundam aquam supersitientem fluentia super aridam And in Zacharie Erit font patens Domui Iacob in ablutionem peccatoris menstruatae Is not that as plaine as Christ himselfe did speake it to the Samaritane woman at the same well of Iacob thereafter I giue you water to drinke after the which you shall thirst no more was there euer prophecie or exhibition more correspondent then to heare Esay crying Omnes sitientes venite ad aquas and to heare Christ himselfe answering by St. Iohn Si quis fitiat veniat ad me The law of Moses was written in Tables of stone and deliuered with horror per â—…mpadas seniâ—… Buccinae montemque fumantem saith the Text to shew the austeritie thereof and our impossibilitie to fulfill it and doth not the Gospell accord most cleerely with the same Hoc iugum neque nos neque Patres nostri pertare potuiâ—…us The law Euangelicall and of Grace was written in the flesh of the incarnate deitie to declare the softnesse and facilitie thereof according to that which was prophesied as our Sauiour himselfe doth testifie Iugum meum suaâ—…e est â—…us meum leue All which things doe shew the correspondencie and plainnesse of the holy Scriptures Lastly it is that omnipotent word where of the Apostle saith It is inspired from God and is able to make the man of God perfect in euery good worke Then seeing it is such a powerfull and perfect word shall we turne backe to Iudaisme and blinde our selues in obduration against the splendor thereof boldly affirming that it is obscure imperfect and hath neede of humane helpe how shall we be confounded in that great day being confronted with that learned Iewish Rabbin Barachia who out of consideration of this harmonie and correspondence of Gods word was forced to say in his booke intituled Medras Cobel-eth Redemptor primus Moses Redemptor vltimus Messias sicut Redemptor primus fecit ascendere puteâ—…m ita Redemptor secundus fecit ascendere aquas ad salutem And with that other Rabbin Iosue who doth directly call them the waters of Baptisme which saith he succeedeth to circumcision Qui baptizatur non circumciditur ipse erit Gher id est Gentilis conuersus ad rectam fidem So that I say for your Loto hold that this word is not sufficient to instruct you and why because it is not panis fermentatus it is not corrupted with pharisaicall traditions nor flowes not from a Church whose Prelates and members pretend that they cannot erre O but it flowes from the three persons of the God-head and is inspired from aboue as the holy Spirit doth testifie This is a sorrow neuer to be repented to maintaine that any thing other then Gods infallible incorruptible word can be without error or fault Man not to erre seeing the Prophet Dauid hath said omnis homo mendax seeing God himselfe hath said It repents mee to haue made man all the cogitations of his heart are wicked there is nothing true but God and his word as the Apostle saith Deus autem verax est sermo eius veritas What shall wee speake of men no not his very Angels be cleere in his eyes Et reperit prauitatem in Angelis suis saith Iob vnto the great spirit of God is only giuen to be Custos Tabularum Verbi Dei Gardian of Gods truth it is too pretious a iewell to be trusted to flesh and bloud for if it had bin Gods will to tye his truth to men why not to his knowne Saints Adam whose body was formed by the finger of God whose soule was breathed in his nostrils from the mouth of God he had this spirit of truth once giuen him but it left him by the suggestions of Eua Noah the first Preacher of the second World he had this spirit but was neglected of him in his drunkennesse The excellent Moses of whom it is said dilectus Deo hominibus Moses cuius mememoria in benedictione est he had that great spirit in such measure that he ouercame nature by Sea and Land he commanded the Angels and in a manner wrested the will of God but he was neglected of this great spirit in his distrustfull percussion of the Rocke Aaron had this spirit but was forgotten of him in the erection of the calfe Miriam also was forgotten in hir grudging against Moses Dauid a man to Gods owne heart was fearefully neglected of this great spirit to follow adulterie and homicide Salomon whose breast the Lord filled with wisedome was likewise left of this great spirit when he fell in impious Idolatrie The Arch-Apostle Peter did not obey this spirit in the deniall of his master yea after the Ascention and comming of the holy Ghost there was contradictions among the Apostles It is more then madnesse to affirme that the wisedome of any man hath
are noted vnder the names of Beasts which make vs the sonnes of that king of beasts the Diuell aduersarius vester tanquum Leo rugieâ—…s ipse est Rex super omnes filios superbiae saith Iob The Diuell againe is noted by the name of the Serpent Serpens erat callidior cunctis animalibuâ—… He is compared to the tortuous serpent full of crookes qui dissipat sepeâ—… mord bit euâ—… Câ—…luber It is â—…aid in Ecclesiasticus and againe Non est caput nequeus super caput colâ—…bri There be also goodnesse and pietie signified by beasts in the holy Scripture The Church of God is said to be a flock of sheepe 〈◊〉 〈◊〉 audit vocem 〈◊〉 pascâ—… 〈◊〉 me as Non sum missus nisi ad 〈◊〉 quâ—… perâ—…erunt Domus Israel Christ himselfe hath taken the name of a Lion vicit Leo de tribu Iuda to note the difference from that deuouring Lyon whom he hath ouerthrowne figured by that Lyon which â—…s rent by Sampson who was a typicall Sauiour as we know Againe he taketh the name of a Lambe Agnus Dei qui tollâ—… peccata mundi The third person of the Trinitie is figured also by a beast the holy Ghost came downe in Iordan in forme of a Doue and we are commanded to be simple as Doues because otherwise the holie ghostcannot lodge with vs albeit God the Father in the fulnesse and Maiestie of his godhead he who hath said thou shalt make no grauen image c. hath not vouchsafed to figure himselfe by the shape or name of any beast as he would not name himselfe to Moses in other termes then ego sum qui sum to shew how he doth 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that he is indefinit infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would alleage that he spake in person to Mâ—…ses â—…nd did appeare in a fierie bush to him no these 〈◊〉 〈◊〉 by his holy Angels the Apostle testifies that the Tables of the Law were giuen to Moses by an Angell 〈◊〉 prâ—…pter transgressionâ—… 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediatoris And St. Steuen in the Acts doth witnesse that an Angel vnder the name of God spake to Moses in the bush There appeareth to him saith he in the wildernesse of mount 〈◊〉 an Angell of the Lord in a flame of fire in a bush That glorious 〈◊〉 〈◊〉 〈◊〉 to Moseâ—… that no mortall flesh should see his face and liue That great spirit wherof it is said spiritâ—… Domini 〈◊〉 〈◊〉 terrarum who is in all things al things in him at very 〈◊〉 haue acknowledged it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vides A 〈◊〉 is a 〈◊〉 〈◊〉 and a â—…cle is a center dilate are or spread out God is all things that euer haue beene or shall be to the end com pleate in that infinite Maiestie and power and his glory dilated and displayed in so many noble creatures how is it than possible to 〈◊〉 the 〈◊〉 or 〈◊〉 of so great a thing when Salomon coulâ—… 〈◊〉 his glorious Temple sufficient to 〈◊〉 it si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capiâ—…nt quanto 〈◊〉 〈◊〉 ista 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habit 〈◊〉 〈◊〉 The person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper temple wherein he 〈◊〉 whereupon he said 〈◊〉 templum hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud which also is a manifest argument against the erection of whatsoeuer images to Christ because that God the Father in the fulnesse of his Deitie dwelleth in him as the Apostle affirmeth in quo habitat corporaliter omnis plenitudo diuinitatis Alwaies speaking generally of beastes that he mentioned in the Scripture I say that the spirit of God hath neuer as appeareth to me vsed any beast so familiarly as the Asse to be significant of the high misteries of our faith and to bee a type of that pietie and goodnesse which should be in Christian people And first I shew it from this argument a Contrarijs In the Scripture wee finde mention onely of two beastes to whome God did allotte the faculty of speaking the Serpent and the Asse the Serpent opened his mouth to suborne impietie and rebellion against God the Asse opened his mouth to reprehend sinne in the Prophet Therefore seeing it was said that the Serpent was the worst of the beasts neque erat caput nequius super caput Calubri it must bee a iust consequence that the Asse is the best and most simple of beasts and most excellent for naturall goodnesse That by the Asse was signified Gods people appeareth by sundry places in holy Scriptures when Saul was diuers times commanded by Samuel to returne home and receiue the kingdome he answered him still that hee did seeke his fathers Asses till at length the Prophet told him the Asses were found mystically meaning as diuers learned authors doe intepret the people who as Asses were to vnderlie the yoke of his obedience as they haue also expounded that other place of the Asse when our Sauiour going vp to Ierusalem commanded his Disciples saying Inueniet is afinam alligatam pullum cum ea soluite addueite mihi whereby they vnderstood the two people Gentiles and Iewes who were fettered and bound to blindnesse the one to Ethnicke Idolatry the other to vaine legall Ceremonies and were both to bee loosed and by the liberty and grace of the Gospel to be reduced to the obedience of Christ that he might raign ouer them as it is said An Iudaeorum tantum Deus nonne etiam Gentium The great Samson who was a figure of Christ as the spirit of God testifies by the historie of his birth being like vnto that of our Sauiours annunciat to his mother by the Angel Thou wast barren but shalt now beare a sonne which shall be a Nazeret to the Lord and a deliuerer to the people he shall be called Samson Sol corum according to the Hebrew Litâ—… at his death againe hee pulled downe the house replenished with the Philistines his enemies destroying great numbers of them there then in his life as Clarity did perfectly tryumphe 〈◊〉 on the Crosse oâ—… that spirituall Philistine Sâ—… and oâ—… all the hostes of â—…ll The Scripture records of that figuratic sauiour Samson that with the cheeke bone of an Asse he ouerthâ—… mâ—…litudes of his enemies and that being almost stifled in the battel through excesse of heat and thirst fourth of the cheeke tooth of an Aâ—… law-â—…ne â—…spring water to refresh him mystically signifying the Christian vertues of simplicity humility patience painefulnesse obedience flowing from Regeneration and the waters of Baptisme which in nature be aâ—…nine qualities should by the Gospel conquess multitudes to Christ to the ruine of Satans Kingdome The Asse hath knowledge aboue the common imaginatiue sense of beasts There bee certaine currant eraditions that Aristophance affirmed that an Asse was his condisciple in the schooles of Philosophie and that other of Apuleius Magaâ—… who told that
and stronge confidence of bewitched people that to speake of myracles their ridiculous falsehood God knowes there is no sort of common disease of mens persons no sort of common dangers that be both vniuersall and quotidian through the whole world which this brutish blindnes doth not ascribe to a miracle of one image or other to the staining of Gods good Saints in Heauen whose names are by these meanes abused to colour the false and idolatrous worship of the Creatour If a woman escape the danger of child-birth if a man a burning ague or a tempest upon the Sea or the hands of Brigandes if his horse fall to the earth with him and numbers of such euents as come to passe sometimes by a mans owne skill and foresight sometimes by Physitians sometimes by naturall alterations and still by Gods ordinary prouidence they are all reputed for myracles and their badges set vp in the Chappels of those images whom these fond fooles imagine to to haue donne it so that hardlie can one finde an emptie place in such Chappels to receiue the vowed guifts and donations of so many as come daily to offer tokens of such miracles done to them Of which sort I haue seen vsque ad nauseam euen to make a man distast them but I affirme that God neuer vouchsafed me the honor to see a true working of a miracle within the Church of Rome but by the contrary I was astonished to beholde such frensie of superstition blinding the wits of the most vnderstanding people in Christendome oftentimes repeating to my selfe the words of the Apostle Insensati quis vos fascinauit O nimium faciles ad illudendum For howsoeuer we be of corrupted nature inclined to superstitious vanities yet to see the best spirits of men so captiuate and of those who know the Histories of Gentilisme and Ethnicke Idolatrie who can put difference betwixt rude and ignorant times and times of light and knowledge what shall I say as men grow to age we say they grow to wisedome that the very age and experience of the world and this greater light then Gentiles had should not suffice to saue men from the like superstitions to gentiliseme it seemeth very strange the like I say for change but on Idoll and what difference is betwixt Loret and Delphos change more Idols and what betwixt Pantheon and Omnium Sanctorum For as for the substance of Idolatry which is a people credulous blind superstitious aboue measure sicut equus mulus quibus non est intellectus vsurping numbers of creatures in place of the Creator if we shall paralell those ancient Times of Gentilisme with the superstitions of Italie now euen as old men become twise Children so one would iudge that by the like dotage the world is fallen into her second Childehood which is more childish then the first for to auouch for myracles the ordinary and quotidian chances of the world it is worse then to beleeue that famous Rapsodie of the Legendaries whereof it is wonderfull that they should finde a reporter setting a side the beleeuer Alway touching this point I will ingeniously confesse to your Lo how it was vpbraided to my selfe at Rome that I was â—…dice fidei in the behalfe of miracles One day brought to looke vpon some exorcisme to be done at the aforesaid Pillar in Saint Peters and in the end being demanded by a learned man what was my iudgement of that which I had seene I said I was satisfied but that no heretike would haue beene much mooued with that matter as it went he did reply with some pickquant and sharpe words Aristotle shewes said he that euery man is not Idoneus Auditor Philosophiae Fooles ideots base and mechanike mindes those who be subiect to pregnant vices and such are debarred so said he your heretickes are not Idonei spectatores of holy acts because they are vnfaithfull It is written of our Sauiour said he in Mathew that he might not doe miracles in Nazareth Non potuit because in the iustice of God that cannot be done which ought not to be done but to doe miracles in Nazareth by reason of their contempt and vnbeliefe it was dare sanctum canibus to cast pearles before Swine He told me that text of Isai nisi eredider it is nou intelligetis Saying the punishment of Hereticks was like vnto that of the Pharises who came to Christ demanding miracles they did misbeleeue and vvere scandalized in the holy actions of Christ Scandalizabantur in eo saith the Apostle and so be all those who haue no faith as the Prophet writes of him Erit in Petram scandali in lapidem offensionis and as hee himselfe hath said in the Gospell Beatus qui non fuerit scandalizatus in me so said he if you will bee a true spectator of holy misteries you must take heed that you be not modicae fidei for that is to be scandalized in Christ which pithy speeches I confesse did sincke so farre in my heart that they moued me many times after to search with my selfe how farre I might or ought to be tyed to the beliefe of miracles wherein what I haue concluded to thinke by the information of the more learned I will shortly tell it to your Lo to the effect that out of the abuse we may make our good and right vse First I thinke it is no error to hold that onely God and no man can worke true miracles Christ because he is both God and man had the inherent power to doe whatsoeuer miracles hee pleased and whensoeuer hee pleased but none other either Man or Angel had the lâ—…e The Prophet Dauid saith Tues Dous qui facis mirabilia magna solus And there is nothing more true Qui solus legem naturalis cursus instituit ille solus potest illaâ—… tollere God onely may change the course of nature because God only did institute the same Moses Elias Elizeus Saint Peter Saint Paul did all true miracles but not they but God in them as Saint Peter testifies in the Acts speaking of the Iewes who were astonished at his miracles why said he maruell yee at vs as though by our power we had made this Criple to walke The God of Abraham Isaac and Iacob and the name of Iesus whom you haue killed hath made him sound Alwaies to reason a little of it it appeares that either by their faithfull praiers God was mooued to worke those miracles or there was in them so me operatiue vertue of that kind subordinate to the Diuine power as into the workes of nature all second causes depend vpon the first and supreme cause if wee say that such vertue was in them it seemes contrarie to the words of Dauid Qui solus facis if we say they had not this power it seemes against the common phrase of the holy Scripture Peter or Paul did raise the dead restore sight to the blind and such other miracles therefore I say
that to doe miracles it is gratia gratis data a grace freely granted of God as is the gift of Prophesie according to Saint Paul and as the Saints by their praiers haue entreated God to grant them the reall gift of Prophesie so no doubt the faith and praiers of the Saints haue obtained from God for the good of his owne people to bee instruments and workers of Miracles and as the gift of Prophesie was not a constant and habituall vertue resident in their persons by the which they might Prophesie when they would As we see in Elizeus who beeing once demanded of the king vpon a secret Dominus inquit celauit a me the Lord hath hidden it from mee when King Dauid was bidden by the Prophet to build the Lords Temple because God was with him in euery thing the same Prophet did forbid him the morrow after confessing that he had spoken without Gods priuity and therefore falsely so that the gift of Prophesie is a transient passion as is the power of miracles which is not neither permanent but as the Sawe hath a vertue to cut a sunder not at all times but when the Craftesman putteth his hand to it This extraordinary gift was not onely not granted habitually but it was granted to a fewe in number and that in the beginning chiefely of Iewish and Christian religion for establishment of faith in the world which was then bewitched with Ethnicke Idolatry strenghthned with Diabolical miracles so that God well knew Quod contraria contrarijs curantur by the true miracles of his holy spirit wrought by diuers of his good Saints to the astonishment of people he did discredit the spirit of Satan and that was done in the beginning to purchase authority to the faith as our Sauiour saith Si mihi non vultis credere operibus credite si opera non fecissem quae nemo alius vnquam fecit peccatum non baberent But after the word of God and his Lawe hath beene once established and receiued as it was answered to the Rich man in the Gospel Mosen habent Prophetas and therefore they might not looke for one to come from the dead who had the holy Scripture to look vpon euen so we after so many miraculous works done by our Sauiour and his Apostles for confirmation of our faith and after the Gospell left in perfection by the Spirit of God and embraced of the Gentiles for eternall veritie we are no more to depend vpon miracles as Christ himselfe testified after the doing of all these Scrutamini Scripturas quia illa testimonium perhibent de me There is no doctrine more true then this that miracles haue beene onely appointed of God for the aforesaid vse for of themselues they are neither necessarie nor sufficient for saluation The Canancan and the Thiefe vpon the Crosse they did beleeue vvithout miracles and he himselfe hath saide Blessed are they who beleeue and haue not seene so as they are not necessarie Againe Pharoh did see a number of miracles and was euer the more hardened which makes that they are not sufficient Is it not then a great vanity that the Church of Rome should arrogate vnto her that power vvhich God thought not necessarie to leaue to his Church Yea and which he foresaw to be dangerous by reason of the vveakenesse of humane wisdome to discerne betwixt true and false miracles vvhat vvas it that did indure the heart of Pharoh vvant of beleefe in God no doubt but herewith also want of knowledge to discerne betwixt Mosaicall and Magicall miracles so that the leauing of this to the Church had beene an ambush to catch men and lead them to Idolatry and the seruice of Satan testified plainly by the Scipture The Prophet saith Seduxerunt Populum meum in miraculis mendasibus And in the Apostle Surgent Pseudo Christi pseudo Prophetae Dabunt signa magna prodigia in populum ita vt in errorem inducantur etiam Electi si fieri potest How many shall say of those Prophets in Nomine tuâ—… prophetanimus Demonia eijcimus How mightely did Simon Magus deeeiue the multitude so desirous of miracles and so ignorant of them Uir quidam Simon Magus seducebat Ciuitatem Samariae quem auscultabuntur omnes a minimo ad Summum dicentes haec est virtus Dei qui vocatur magna co quod multo tempore magicis suis signis dementasset cos The looking for miracles is a token of Iewish vnbeleeuing hearts Signa non sunt data fidelibus sed infidelibus saith the Apostle Therefore they are most proper to the incredulous Synagogue of the Iewes for the which cause aboue all the other Apostles so great power of miracles was giuen to Saint Peter the Apostle of the Iewes that he did heale the strongest diseases with his shadow which not onely was neuer done by none of his fellow Apostles but we doe not read the like of Christ himself Iudaei signa petunt Gentes sapientiam quaerunt saith Paul Secondly is it not more then madnesse in the Church of Rome by arrogating vnto her this perpetuitie of miracles which God hath made onely temporarie and personall in the beginnings shee doth manifestly cloth her selfe with those markes whereby the Spirit of God doth point forth the Antichrist Let vs heare Saint Paul Reuelabitur iniquus ille cuius aduentus erit secundum operationem Satanae in omni virtute signis prodigijs mendacibus omni seductione iniquitatis his qui pereunt And the Spirit of God in the Apocal speaking of that second Beast which had two hornes like to a Lambe and spake like a Dragon Edetquo Signa magna adeo vt faciat ignem c Coelo discendere in conspectu hominum seducet Incolas Terrae propter signa quae datum est ei vt faciat in conspectu Bestiae In which places as we see this Traffique of Miracles is plainely called Operatio Satanae and a seduction of those who must perish By these I doe appeale vnto the diuine light of your Lordships conscience whither you doe not thinke that we ought to content our selues with Moses the Prophets and Apostles following Christs owne precept Sorutamini Scripturas to search the Scriptures for the doctrine of Saluation and to contemne this ridiculous and impious profession of pretended Miracles I appeale to your Lordship as you will be answerable to him who hath said of that light which he hath giuen you Est lux vera quae illuminat vmâ—…m hominem venientem in mundum Whether you do not thinke that those who in this Sunne-shine of Gods word would ground their beliefe vpon Miracles doe not iustly merite that answere of Christ to the Scribes and Pharises demanding miracles Generatio mala adultera signum quaerit and whither you Lordship doe not hold all those who beleeue such poore and childish conceits bee not iustly giuen ouer to themselues as
high Court of Parliament at Paris hath beene perturbed with the agitation thereof sithence This I thinke is the best seruice which I can yeeld to God my Soueraigne prince and to the common weale seeing it doth concerne euery good subiect both Theologically and ciuilly to vnderstand what hee doth owe to his King in his conscience for Religion and ciuilly it concernes him for the securitie of his state The Iesuits indeed haue most subtilly gon about to make an Antithesis or contradiction betwixt the Principautie and Priesthood holding this to be onely diuine and that onely humane and therefore that to be subiect vnto this vpon which Antithesis they build this vsurpation ouer Princes and states but if your Lo doe not stop your eares against the following discourse I hope your Lordship shall find that in my peregrination beyond seas I did furnish my selfe with as much concerning the substance of this question from the most learned both writers and speakers as is sufficient to ridde any man whatsoeuer of this dangerous doubt vnlesse it be those whose hearts and best spirits are already ouercome by the poyson of this deadly Absinthium And first I lay downe this generall Thesis that all such authoritie and power in the Church which doth disproue Christian orthodoxal Magistrates erecting violent vsurpations in their place is manifestly contrary to the voyce of Christ in the Euangell the practise of the primitiue Church approued by the great doctors thereof in all following ages yea and contrary the first ordinance of God in the typicall gouernment of Moses and consequently all such doctrine which doe mainetaine the same must bee hereticall and impious To cleare this generall Thesis in the fountaine let vs looke vpon the first plantation of Christs Church and the condition wherein it was setled which by the Spirit of God is compared to a vineyard Homo quidem paterfamilias plantauit vineam circundedit eam sepibus and so forth as we read in the Text A certaine husbandman planted a vineyard and hedged it about This is the vineyard of Christianitie watered and made fertile by the foure floods of the foure Euangelists as is mystically figured in Genesis A flood went out of Eden to water the garden and from thence it was diuided into foure heads Christ who is the planter of this vineyard hath fortified it in the Gospel with three seuerall walles as so many diches and rampards to compasse it The first fortification and wall is the word of God and holy Scripture against heresies and heretickes Vt potens sit exhortari in doctrinasana eos qui contradicūt arguere to be able to reach wholsome doctrin to improue them who speak against it The second Fortification is of spirituall Iurisdiction against those who be rebellious Qui Ecclesiam non audinerit sit tibi tanquam Ethnicus Publicanus who is to be excommunicate from the company of the Saints The third Fortification is of Temporall power against humane inuasions Duo gladij Vpon the first of which three Ramparts hee hath placed learned Doctors in the Church who are furnished with spirituall wisedome to conuict herefie Vpon the second Prelates with authoritie to excommunicate those who be disobedient to the voyce of Christ. Vpon the third Brachium seculare Ciuill power of Princes to guard his Church from the persecution and inuasion of rauening Wolues from without and from intestine disorders without any of which three this Vineyard of Christ is neuer sufficiently fortified The erronious dreames of Anabaptists too much imitated by some pure and foolish Puritanes would depriue the Church of the vse of one of those strengths to wit of the secular Arme But specially this Iesuiticall Clergie hath preuailed mightly to breede a disiunction of the Ramparts which God wee see hath conioyned to rend asunder the Church and ciuill authoritie the Prince and the Priest which although they were contrarie in themselues as they be seuerall yet the Lord hath knit them together As of contrary Elements hee hath formed the vnitie of mans bodie and hath vnited a mans owne constitution of things meerely contrary soule and body heauen and earth Caro aduersus spiritum spiritus autem aduersus carnem saith the Apostle for euen as the soule of man which receiueth that diuine inspiration of wisedome and knowledge to rule our life is in it selfe a thing contemplatiue and abstract neuer able to subiect the members of our body to this Rule if it were not that the power of our actiue spirit sitting in the chaire of our conscience doth frame and force our will and the faculties of our minde to make our body obedient otherwise it should neuer obey vnto the soule by reason of the corruption therof Our soule is as the Alte of this Musicke our flesh as the Counterbase our actiue spirit as the Tenor and midcuple that ioyneth them This difference of our soule and spirit is cleere once by Saint Paul Ut seruetur corpus anima spiritus integor in die Domini nostri Our great Philosopher Christ againe did vse to say Tristis est anima meavsque ad mortem Spiritus quidem promptus caro autem infirma And Daniel Laudate Spiritus Animae Iustorum Euen so in Gods Church the Priests and Pastors are the soule which receiue the inspiration of Gods will in his law as the Scripture saith of them In quorū pectora condūtur Oracula Dei ex ore illorum promanant Eloquia diuina to bee taught and communicate to the people who bee the body of this Church if it were not by the power which God giueth vnto the Prince who sitteth in the Throne of authoritie and actiue wisedome like armed Pallas this bodie of ours would oftner refuse obedience to the soule as daily experience doeth prooue That Christian Princes to whose charge is committed the gouernment of States the rule of the people in pietie and iustice the protection of the Widdow the Orphanes the Innocent the Stranger the punishment of Malefactors and aduancement of the vertuous to Gods glory that those be not most diuine Offices and that therefore Ethnicke Princes haue had graunted by God himselfe the title to be his seruants who may deny it the Lords Annointed independent of any but of him alone and holding of him imediately the Charter of their authoritie Into the Iewish policie whereof God was the founder himselfe for an example to all vertuous and godly States wee see in the person of Moses a coniunction of spirituall and temporall power not onely did God esteeme his Vocation diuine but he giueth him the stile of a God Ego te constituam Deum Pharaonis I shall make thee the God of Pharaoh Moses did thereafter indeede by the direction of God separate those functions but alwaies in these termes that they should remaine in one vnited concurrence in the gouernment of Gods people like vnto the fingers of a mans hand
deceiued who say that Titus or Timothie had an extraordinary vocation for they were chosen by the Apostle and were the Schollers of S. Paul Quae accepi à Domino saith hee catradidivobis The things which were taught to mee by our Master Christ these haue I teached you Yea doe we not see how in the very time of the Apostles themselues when the extraordinary spirit was giuen to many there was iealous warnings among them against extraordinarie Pretenders Audiuimus quosdam ex nobis c. we heare saith the Apostle that some haue gone out from among vs who haue troubled you bidding you to bee circumcised quibus mandat a nulla dederamus to whom no coÌ„mandement was giuen An euident Argument that no man might enter into the Church without Apostolicall ordination notwithstanding the holy Ghost was frequently giuen and extraordinarily to manie by God himselfe immediately Briefely this extraordinary Vocation hath neuer in no time beene seene but accompanied with such miraculous graces as did sufficiently warrant it from doubt or calumnie which makes mee thinke that hee who is in this Libertine and corrupted age will pretend extraordinarie calling he had neede to qualifie the same by extraordinary markes The Lord God indeede who Master of all creation of all redemption and of all Reformation and for common doth worke by naturall and ordinary meanes in all these three when he will to shew his power and glory he will worke aboue and contrary to Nature and to her order as hee made the Red Sea to diuide for Moses and the Sunne to be fixed for his successour Iosua as he suffered by way of reformation the Asmoner to be for the time both Kings and Priests in one person as nature it selfe following the same doing of God her Soueraigne Lord albeit for the ordinary she worketh to procreation and generation of things yet sometimes she workes deuouring inundations and pestilent plagues which although they seeme to destroy yet they are necessary purgers of nature for the time euen so there hath beene in the beginnings of Christian reformation extraordinary things done by good men in case of so great exigence and necessitie as was but these extrauagant interims are neuer to bee drawen in rule The tyranny of Rome hath enforced that kinde of doing the cruell martyrdome first of Sauouarola and then of Hus for their cries of Reformation their deceiuing of Caroliu 5. and two succeeding Emperors in their designs of reformation their barbarous persecution of the Protestants of France and Germany by bringing vpon their neckes the Arms of the holy league for their protestation to haue the Catholike Church reformed These mad Christian people despairing of generall reformation by ordinary means and authoritie of Princes and Prelates to attempt it with some disorder and violence wherein some haue beene better some worse accoding to the diuers mindes and meanes of Reformatours in diuers places all tollerable for the time none perfect but that which hath beene done after these Iewish reformations whereof we speake and to speake ingenuously of all these which haue been it seemeth that no worse carriage hath beene in any then in those of Scotland and France albeit mooued by godly and reuerend men yet because they were attempted against the auctoritie Royall for the time which was the reason why they fell forth as a furious Northerne tempest threatning a common otherthrow in place to reforme Policie and Prelates they did destroy both enrage the people eiect the Prince shake the whole state and make their natiue Countries a bloudy stage of domestick and forraine ambition that it may be iustly said thereof as Cicero did reproach to the vnhappy Brut us Bona inâ—…o optima causa sed mihi crede foedissimè per acta a good cause yea a most good cause but beleeue it most miscreantly gouerned A much better act was that of George Prince of Henault who being but a ciuill man did reforme the Pontificate of Meresburgh For albeit he was not ordained by Pontificiall authoritie yet as he affirmes in his Apologie for that act he did procure vnto himselfe an ordinary vocation and canonicall Election by the whole Chapter of that Cathedrall Church who had their calling in the Church of Rome and did ordaine him a pastour with power by their aduise to reforme that seat for there be diuers of the Catholike Romane Cleargie who doe not hold euerie ordination vnlawfull which is not approoued of the Pope witnesse the late controuersie betwixt him and the Venetians for the Abbey of Policena where he did ordinate his Nephew Cardinall Burghesio they one of their own Citizens who did inioy it Better yet were these Reformations of Germany performed by Wicliffe Luther Bucer Farelluâ—… Viretus and others whereof some being questioned before the Emperor were neuer demaunded vpon their calling because they had gotten order within the Church of Rome yet perfectly good were none of these Germane reformations neither because the greatest part of them were onely Presbyters and had no Episcopall authoritie to reforme But of all these Reformations which haue beene lately in the Catholike Church that of England hath beene most vpright perfect and agreeable to the Architype of Ierusalem as you shall hereafter more cleerely perceiue where Prelates and Princes doe erre and Princes and Prelates againe to whom onely the authoritie did belong did reforme both themselues and the people retaining alwayes in their Church the Primitiue Ecclesiasticke gouernement with so many of their religious Rites and Ceremonies as were agreeable with Catholike Antiquitie and not contrary to Gods word resolued to part no further from Rome then she hath parted from the veritie which was the reason why this Reformation came not as a storme into the ayre nor in a Commotion but like vnto that Sibilus aurae tenâ—…is wherein the Lord was so that amidst the fearefull thundere and coruscations of Europe it did confirme the tranquility of that kingdome in a miraculous sort and did truely procure vnto the late Queene of blessed memorie that braue word Circundita Marte quiesco So that it might haue beene said of her feminine Raigne as it was said of the gowne of that great Orator Cuius sub iure togaque Pacificas sauus tremuit Catilina secures How many forraine machinations did she illude How many intestine Catelines did she surpresse how did shee cut the crust of the Spanish ambition with such dexterity as a second Iudith cutting off the head of Olophernes Cranmer Bishop of Canterbury Primat of the English Church Latymer Bishop of Wighorne Hooper Bishop of Glocestre Rialey Bi of London these were lawfully ordinate Bishops in the Church of Rome King Henrie the eight and his Successors Edward the sixt and Queene Elizabeth were lawfull Princes to both which according to the exemplar of Ierusalem and vnto that which was due to their Predecessors in the Primatiue Church did belong the power to reforme themselues and their kingdomes and Iurisdictions to
the which reformed Church of England the graue and learned Beza giues this vertuous testimony If saith hee the reformed Church of England doe persist as they are ruled by authority of Bishops whereof some of our age haue bin famous Martyrs and most worthy Pastors and Doctors let England enioy that singular blessing of God which I pray the Lord to continue with them said he Alwayes for this point we may conclude thus that in case Prelates should become Papall and Idolatrous that Presbyters might reforme with their tongues but not with hands preach reformation but not pull downe Churches perswade and illuminate mens consciences but not concitate popular tumults The third thing which we mark in these reformations of Ierusalem is that things were reduced not to the times immediately preceding nor other then vnto Primitiue Institutions for saith Daniel Wee haue sinned O Lord not against Dauid nor Samuel but against the lawe of thy seruant Moses who was their lawgiuer And here is the maine point wherein doth stand the perfection of all Christian reformation that the doctrine gouernment of the Catholike Church should be conformed with euery thing which was in the Primatiue Church whereabout there be some little diuersities in opinions but no man yet hath bounded it more narrowly then the first 300. yeeres except this heteroclite Clergie of the late Presbyterians who will precisely limitate it vnto the dayes of Christ and his Apostles taking aduantage that way as they thinke to discredite Episcopall Regiment because forsooth there was no mention then of Diocesan Metropolitan and Partriarchall Bishops And so fantasing to reduce the Church policie to the termer wherein it was immediatly after Christs ascension at which time there was no need but of Presbyters before Cities Sheriffedomes Prouinces Nations were conuerted who doth not know that the policie of the Church behooued to encrease with the encrease of faith it behooued to haue a Bishop before a Diocesan Bishop and him againe before a Metropolitan Bishop the Metropolitan before the Patriarchall authoritie But these bee headdy inuentions of poore and clandestine Synagogues who cannot pretend for themselues any learned Patron except it be falsely Not Luther not Melancton not Bucer not Zuinglius not Zanchius nor Caluine These were no dreamers they were graue and sage Diuines farre of as you shall heare by their owne testimonies from bringing into the Church of God such Anarchies and popular Tribunates yea they cannot betake themselues to any of our own Protoreformatours not to Iohn Knox who howsoeuer in the point of the Ciuill Magistrate to speake ingenuously he was somewhat extrauagant yet he was a great and good instrument of God and in this point of Bishops wise and conforme the time being considered as you shall heare hereafter CHAP. VIII A limitation of the Primitiue Church whereunto we are to appeale for Reformation which the iudgement of the best Reformators touching the meanes thereof BVt to proceede touching the Primitiue Church I say that whatsoeuer is in the Church it is either Doctrine Policie or Ceremonies what concernes doctrine doth limitate the Primatiue Church to the dayes of Christ the Apostles and Euangelists that nothing is to be admitted for doctrine but that which the Spirit of God did penne by their hands what concernes euery particular Act in policie or custome in Ceremonies it is not to be reckoned so To make this cleere we are to vnderstand a distinction in diuine institution some being more directly diuine then others as the doctrinal points of Saluation treated by the Apostles are more diuine then that which the same Apostles did concerning the policie The first is the bread of life it selfe the second is but the order how it shall be kept dispensed so that these things which our Sauiour spake out of his owne mouth are immediately diuine The Acts againe of the Apostles in establishing the Church after the ascension no man will refuse them to be diuine institutions so farre that the Apostles might say they did proceed from the holy Ghost and from themselues yet no man either must hold them equally diuine with the personall doctrine of Christ in regard whereof they hold a second degree are called Apostolike Traditions Therfore such as be strict about this distinctiō say that which did immediatly flow from Christ himselfe is a diuine ordinance and the other onely diuini Iuris that is to say hath a diuine right Now say they in regard of the first institution the difference is but small betwi◅t a diuine ordinance and an Apostolicall ordinance but in respect of continuation or perpetuitie there is a great discrepance that which is immediately diuine being absolutely and unchangeably necessarie to bee kept in the Church from Christs mouth to the consummation of the world The other againe not so but as it did not flow directly from Christs owne mouth nor from the Apostles immediately after the ascension but being traditions politicall for the Church they were peece and peece deliuered and practised according to the increase of the faith euen so they do not imply a necessary perpetuitie in the Church in that sort as some do fondly reason saying if such Policie or such Ceremonies be Apostolicall then they must be perpetuall in the Church wherevpon by way of aduantage they inferre the nullitie of many reformed Churches in France Scotland Geneua and others which is an absurd inconvenient O but it is not so The word of God and the Apostolicall traditions be of like ve◅itie but not of like authoritie nor like perpetuitie nor a like necessitie for that is to bee retained in the Church which is expedient and convenient as wel as that which is absolutely necessary but the difference is that of Christs word one Iot shall not perish it is vnchangeable incorruptible eternall Whereas these other Apostolicall institutions which were the fountaines and beginnings from whence did flow the growth of the Churches policie with the growing of the faith vnder the successors of the holy Fathers of the primitiue Church these I say albeit they be from the spirit of veritie yet hauing but a second place and being but diuini Iuris they are not so absolute incorruptible and vnchangeable as the first they are like vnto vpright gold into which an excellent Iewell is mounted there to be kept which gold if it were most fine it is with time worne diminished altered and perhaps broken but still againe renewed euen so as the Riuers which after long running doe willingly fall againe into the bosome of their great fountaine the Ocean from whence they come and which is their naturall seat so all disordered and strange courses of pretended policies and nouelties of the Church gouernment do by length of time returne againe into the fountaine of the Apostolicall institutions as experience doth shew which are not to bee limited to the daies of Christ or to the beginnings of the Apostles as the word is
and his tyranny againe intercepted by Henry the seuenth These were the infinite effusions of natiue bloud during that tempest of Naufrage wherein their Writers doe collect haue beene sixteene or 17 seuerall pitched battells the slaughter of nine Kings or Kings sonnes forty Dukes Marquesses and Earles 200000. of the popular And what extraordinary punishment haue wee in our time seene inflicted vpon the persons houses and states of diuerse disloyall subiects who haue attempted to abuse the sacred authority of our most gracious Soueraigne certaine it is a ground in reason a tryall in experience a conclusion of all politickes and warranted by Gods word in holy Scripture strengthened with the opinion of graue Doctors of the Church That Rebellon doeth euer moue greater mischiefe then Tyranny CHAP. X. A defence of Episcopall gouernment by diuerse most cleere and ingenuous reasons NOw wee come to conside◅ what affinitie the Church gouernment hath with those others whereof we haue spoken before the written Law of Moses God did elect so many Patriarckes to rule his first Church Enoc Noah Abraham Isaac Iacob and others And our Sauiour before the written Law of the Euangel or of grace hee did elect so many Apostles to rule the second whereof the former was the type when the numbers of the beleeuers did increase euen vnto Moses were adioyned seuenty to assist him in his charge so did Christ next his twelue Apostles elect seuenty Disciples In Israel there were many particular Princes and Elders of the people who did rule euery man his own Centuries and Chiliads but these seuenty were created to beare vniuersal rule as we collect frō the words of Moses Ego solus ferre omnem populum istum non possum I only cannot beare the charge of this people answere Congregatibi gather vnto you which is to be his Collegues and yet they were subordinate for while Moses went to the mountaine he left a deputation ouer the people Ecce Aaron Hur. If any man haue controuersie let him come to Aaron and Hur euen so these seuenty Disciples howsoeuer they were adioyned to the Apostles yet they were subordinate and inferiour the Apostles being still chosen to be conuersant with Christ constant witnesses of all his actions and onely intire with him like vnto Moses who onely went vp to talke with God We read in the twelfth of the Acts how the Apostles found Iustus and Matthias onely sufficient of all the rest to succeed in the place of Iudas argument enough of the Apostolicall superiority ouer them Luke againe and Marke were of good authorities among the Apostles because they were the Euangelical Historians yet were they not of the seuenty Euangelists being elected by men and not our Sauiour as Tertullian writeth of Luke Non Apostolus sed Apostolicus non Magister sed Discipulus vtique Magistro minor Not an Apostle but Apostolicall no Master but Disciple and alwaies inferiour to the Master That diuerse had the holy spirit as the Apostles who were not yet their equals it is euident after their dispersion Philip did Euangelize at Samaria but Peter Iohn were sent to constitute the churches The holy spirit without the ministery of S. Paul did come vpon Cornelius and his company for besides these two orders of Apostles and Disciples there was a third among the number of an hundred who were present at the choosing of Matthias besides the twelue Apostles and seuenty Disciples there were thirty eight who beene in neither ordination were Prophets as all the learned do affirme who treat of this point of which number was Annamas and Agabus endued with propheticall spirits to impart to the Church diuers reuelations which they had Touching these againe who were thereafter called Episcopi Presbiteri we see that in the Apostles daies the Church was a while without them the first mention of of that order we finde it in the Church of Ierusalem in the twelfth of the Acts for so long as the Apostles and Euangelists did remaine there was neither Episcopus nor Presbyter but after they were disseuered Iames being beheaded and Peter fled then did they enter from that forth Luke doth coniunctly report of them with the Apostles Saint Paul so like vnto himselfe in all his Epistles we cannot thinke that without a reason in his Epistle to the Philipians hee hath giuen salutation to the Episcopi and Diaconi and hath not done so in the rest of his Epistles In that Epistle to the Romanes hee salutes diuers whom he calles his co-operarij or fellow labourers as Andronicus and Vrbanus famous among the Apostles And of the Domestick Church which was some while at Ephesus and somewhile at Corinth to these hee giues them their owne praises yet doth he not call them Episcopi nor Presbyteri as hee doth Epaphroditus in that to the Philipians And Archippus in that to the Colossians when hee came to Rome we read how hee was receiued but by no Presbiteri which had not beene omitted if that ordination had beene then among them more then it is omitted in the 15. and 21. of the Acts where he is said to be receiued of Presbyters all this time there was no Presbiteri yet planted other then Timothy Titus Apollo Luke Stephen Fortun. Achai and a few others whom the Apostles did send vpon occasions nor these Churches had then no other Bishop but S. Paul In the meane time the Apostles and the Euangelists did at their commodities visit them as Epiphan and Ambrosiu◅ beare witnesse Epiphanius thus while the preaching of the Gospell was but resent the holy Apostle write according to the time and to things that were where there were Episcopi hee write to them and vnto Diaconi where they were for the Apostles did not ordinate saith hee al things vpon the sudden there was great neede of Presbiteri and Diaconi vnder the Apostles because by these Ecclesiasticall function is perfect Where none was found worthy of Episcopall charge that place did remaine without a Bishop for they being no great multitude of beleeuers saith he they were no great numbers found capable of the Presbyterat therefore the Church at that time did rest vnder the Apostolike Bishopricke till with time things grew to greater perfection in which words we doe obserue this that in the beginning while the Apostolicall mission was limited to Iudea Christ did onely chuse 12. Apostles and 70. Disciples but after the Legation was generall both to Iew and Gentile they tooke vnto them co-operarij Euangelists Prophets and others and when the Gospell beganne to spred they did institute Episcopi and Presbyteri So that Christs Church was planted by the like beginnings and had the like growth of policie as that of Ierusalem both hauing their originall in the persons of Moses the figure and Christ the man figured and both with time diuoluing by little and little into a diuersity of subordinate rulers of whom the Apostle setteth downe the cleere distinction and imparity giuing
as to say Ezekiel was rapt in his spirit from Babel to Ierusalem it might be in spirit or in body The Hebrew Doctours hold in their remote Theologie that the Angels make oblation to God of the soules of his Saints who become dead by way of this abstraction alleadging for it this passage of the 116. Psalme Speciosa in conspectu Dominimors sanctorum suorum Pretious in the sight of the Lord is the death of his Saints but to denie that transportation which is both in body and spirit were to denie the Scripture Eliah Enoch Abacucke were transported and in the Euangelists our Sauiour corporally transported by Satan to the pinacle of the Temple and after vpon a mountaine The best Theologes hold that Habacucke was indeed soule and bodie transported and so Saint Philip the Apostle whereupon Thomas Aquinas reasoneth thus If it bee possible in one it is also possible in moe and in like maner both he and Durand Herne S. Bonauenture do make this argument If Satan can abstract the spirit from the body much more can he transport both because the separation is more miraculous of the two and is next vnto the veritie of Gods word the strongest argument we haue for the immortality of the soule and an argument subiected to reason For saith Aristotle in his ninth booke De Animalibus if the soule can doe any thing without the body then it should be immortall alwayes this Aphairisis Exstasis or ablation of the soule is a thing most vndoubtable the Scripture approueth it in diuers places specially in the persons of Saint P. aul and Saint Iohn the greatest Philosophers haue acknowledged it Plato and Socrates did call the bodie Antrum animae the cauerne of the soule the chiefest Sorcerers who know it by experience haue acknowledged it Zoreaster did call the body the sepulchre of the spirit and the great Orpheus did call it the prison of the soule and to reason euen naturally we see that locall motion can be some times without touching of bodies but onely by vertue of the agent as the sea is mooued by the moone which is distant from it more then 50000. Leagues and the Iron is drawen to mooue by Magnes or the Loadstone without any touching which being so in things so insensible and Inanimal as Iron much more it may be in things not onely animal but who haue their greatest force and vigour in that locall abstraction as our soules be most Galliard when they be most remote from the body And for this point of Satans power to transport I say that while that Cherubin which moues the eight Spheare wherein there fixed stars doth role it Millions of miles in one houre what matter is there of admiration if Satan can transport a body some few miles vpon the earth Lastly there is the commerce or copulation of good and bad spirits with men and women and whether it be really locally or per exstaâ—…n experience doth commonly teach vs that sundry things which we may call spirituall because they are inuisible and intouchable doe take really possession of our bodies as the passion of loue which entering by the subtile spirits of the eyes doth wound the heart corrupt the blood weaken the vitall faculties and sometimes spoyle the life yea the vehemencie of loue towards God hath oftentimes hereby wrought as much in his best Saints Againe the plague of pestilence and such cotagious things doe enter in a mans body in a spirituall sort to possesse it The Scripture doth testifie this reall and locall copulation of good spirits with good men our bodies are said to be the Temples of the holy Ghost Our Sauiour hath said that the father and he would dwell in him who obey his will The Prophet Ezekiel speaking of his vocation by God to preach to the Iewes I fell downe said he vpon my face and the spirit which entered in me did raise me vp and set me on foote In like sort of euill spirits the euill spirit of the Lord is said to enter into Saul really and the spirit of Satan into Iudas and our Sauiour did eiect diuers reall and sensible deuils because their voyces were heard The oddes and distinction of these in my opinion is this the good spirits hath more celestiall and subtile bodies and so their possession of men and copulation with them being more spirituall then others It is also more perceiued by the actions of our spirit then by any change of our bodies whereas Demones as Saint August in his tenth Booke De ciuitate Det Thomas Aquinus in Summa 2. Questi 95. Origen in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe affirme that they be meere corporall so that Arist. Plato and diuers Philosophers who diuided them in aereall terrestriall and subterrestriall spirits they hold that the two inferiour species of them be in some sort grosse and elementarie more remoued from the celestiall intelligences of the supreme world and therefore giuen to a wicked commerse with men and women by all sorts of deceitfull and impious suggestions whose copulations are both bodily palpable and visible possessing the bodies specially of women as grosse filthy and contagious vapours breeding inflamation visible in the hearts and breasts mouing swelling and dumbenesse in the tongue depriuing the organicke faculties of hearing seeing and such like as daily experience doth teach Neither let any man imagine the carnall copulation of the euil spirits with women to be a thing extaticke or fantasticke that enemie spirit of whom the Prophet saith Ad conterendum erit cor eius ad internecionem gentium non paucarum whose heart shall bee bent for the ouerthrow and destruction of many nations and people hee delighteth to defile or extinguish the seed of man euen in the mothers wombe so farre that the profound naturallist Paracelsus affirmeth that those grosse and vncleane spirits of deuils doe mixe themselues with humane feed where it is lost by naturall weakenesse or nocturnall dreames that they doe cooperate with it to produce thereby those succumbent or incumbent spirits deuils which are found chiefly in the moystie and Northen Regions To which abomination it seemeth the lawe of God hath some relation where it is said that all these who should couple themselues with the deuill Peor should perish wickedly and who will marke these places in Exod. Leuit. Deut. Where sorcerie and brutall Paliardise or luxurie is forbidden will find vncouth and vnknown villanies couertly touched as there where it is said you shall not present to God the wages of a harlot nor the price of a dogge and againe where God doth say you shall no more sacrifice vnto those Buckes and Satyrs after whom you went a whoring which I doe not heere introduce impertinently nor curiously but that wee may learne to reuerence whatsoeuer meanes the Lord hath appointed for vs to withstand the malice of Satan which is so dangerous for two respects First because of his craft and skilfulnesse who
then earthly as wee see Euen so Prelates and Priests ought not to be so earthly as other men are drowned in mortal passions spotted with ambition pride and auarice defiled with lust or other fleshly concupiscences wherevnto the greatest part of men are obnoxious but they should all consist of spirituall formes and of the puritie of exemplarie sinceritie like vnto Angelicall and diuine creatures Fifthly as the gemmes haue simpathising qualities with the spirit of man in a sort as if they were animal creatures that they will not onely change their proprieties and colours at any great chance which hapneth vnto men but they presege and forewarne our capitall dangers they redeeme vs from them as it were by giuing themselues for our ransome they cannot endure that by brutish luxurie wee should bee turned into beasts things which neither Theologie nor Philosophie make doubt of as being approued by daily experience The Corall being carried by diseased persons changeth the colour to better or worse according to the change of their disease The Turquine in great perill of mans life bursteth in peeces The Diamond hath a virtue to encourage the heart against feare or doubts The Saphir to stirre vp the mind to deuotion wherefore it is vsually carried by Prelates and religious men as wee see the Smerald to banish the spirit of lust to temper that affection in men wherunto it is opposed by a secret antipathie that Albertus writes how a king of Hungarie who delighted greatly in a rare stone of this kind one night after he had committed some acte of abominable lust he found it broken in three pieces and of Nero who tooke such pleasure in the Smerald that it was called the Iewell of Nero carrying vpon his thumbe one of huge quantitie formed in table wherein he did from his Pallace see the Amphitheatrall sports as if he had bin there and with which he did solace and helpe his sore eyes a thing proper also to that stone another night in like sort after some beastly pollution of his body hee found his Iewell rent in pieces Euen so Prelates and Priests who haue the charge of mens soules they are not only to simpathise with them by feeling of their miseries changing from ioy to sorrow for their iniquities and from sorrow againe to ioyfulnesse for their conuersion like vnto Corall they are not onely to supplie the place of the Diamond to inspire into their hearts a courage and constancie in faith the place of the Saphir to indue them with piety and deuotion the place of the Smerald to clense them from the filthinesse but if need be they must take the place of the Turquine to giue their liues for their flocke like vnto Moses who for that peoples sake wished to be raised out of the booke of life like vnto Saint Paul who wished to be made Anathema for his flocke and like vnto the glorious Martyrs in the Primitiue Church and as S. Augustine saith vpon the 86. Psalme By these twelue Gems in the Apocalips is meant the Church of Christ founded vpon the twelue Apostles and by that royall infrangible Diamond which is in the midst the eternall stabilitie of the Throne of Christ which so oft as it hath bene seene by the transported spirits of the Prophets and Apostles it appeared in their eyes as these fiery and celestiall Iewels So that seeing the chiefe doctours of the Church haue so interpreted the brestplate of Aaron we must not thinke that all the ceremonies of his Priestly habite did necessarily expire in the comming of Christ. Now if wee will say that the Brasen serpent must bee broken powder the white Surplis is daily abused to Idolatrie in the Papall Church and therefore it ought to be abolished certaine if the case were alike the argument is good but it is much different First the brasen Serpent was the proper and onely obiect of the Idolatrie committed by the Iewes putting a kind of Dietie in that Serpent but in the Popes Masse howsoeuer polluted with diuers superstitions and idolatries the idolatrous actions therein are not terminated vpon or intended to the garment which the Priest weareth the Surplis being only one of the accidentary adiuncts which as it were vpon the by doe for externall ornament and for the proper and significant representation accompany that action euen as there were tyed to the end of Aarons roabe Pomegranates bels as I haue showen before And as it was neuer hard that any spectator of the Masse did adore the Surplis worne by the Priest so I thinke none of the most superstitions worshippers of those incarnate wafers did euer dreame the supposed transubstantiation to bee wrought by the vertue of any operatiue holines inherent in that vestiment Secondly if whatsoeuer kind of attyre of distinction was then worne by the Priest in Massing must bee vtterly abandoned as polluted with idolatrie what warrant hath any Minister of the Gospell in Diuine Seruice to weare a blacke gowne while as Priests doe weare such vnder their Surplices not wholly couered but appearing commonly beneath the skirts thereof and perhaps such Priests haue thought their Masse as vnperfite without a gowne as without a Surplice Thirdly if we would onely repine at such particular and indiuiduall Surplâ—…ces as haue beene blotted with superstitious seruice the reason were more sutable and probable as for example it were euill done to vse for the Sacrament in reformed Churches that very parcell of bread which hath beene consecrated to be the Hostie of the Masse yet to take for our vse of that same lumpe or of that same loafe before the Papall Consecration therof it were no wrong nor iust scandall so to take exception against the white vestiment of the Church of England because of the Idolatrous Surplice of the Papall Church it is sophisticate Ab indiuiduo ad speciem neuer a man in the Church of England will hold that the Surplice is operatiue or doth conferre holinesse but because it is a comely habite receiued from antiquitie and found by them in their Churches most decent and most significant of any therefore doe they carrie it as also to shew their meeke and ready obedience to the authoritie of their Church and lawes of their state nor neuer a man of true Christian wisedome who doth abhorre it Eo ipso because it is in the Church of Rome Among the Babilonians there were some sacred vessels of the holy Temple as is said but alas for pittie many of vs doe build the wall of our separation from Rome to such disproportionable height that if it stand wee shall neuer returne to play the true Christians in weeping for the holy Sanctuarie Such was the simplicitie and sweet simpathy of the greatest doctours of antiquitie that they would not condemne any thing receiued from their forefathers in the Church except it was repugnant to Gods word yea they would rather turne away their eyes then looke curiously vpon that which might breed vnto
beene or can be without error other then Iesus Christ the Iust or that any cannons traditions bookes other then that one indited from the heart of God and penned by his Spirit to remaine for euer The vnchangeable rule of our faith in Christ the only sustance thereof and our only infallible example that we are to follow sheâ—… first in the old Testament darkely to Moses in the mountaine when it was said to him fac secundum exemplar quod tibi in monte monstratum est 〈◊〉 secondly in the new Testament more cleerely in mount Tabor and now most cleerely in the true mount of God That great spirit is the only inditer who cannot lye That Scripture the only booke which will not be wrested that Iesus the only man who cannot erre Therefore this word as it is said must be sufficient to make the man of God perfect Christian perfection standeth in knowledge and in action referring knowledge to our faith and action to our practise of faithfull workes to hold that the â—…ly Scripture is not accomplished for knowledge as the Euangel saith sapientia est per fidem Iesu Christ or to hold that Christ was not a perfect Architype and Schoolemaster of all vertues who hath himself said discite 〈◊〉 I thinke it is blasphemie so that talke what we will it must be blinde ignorance to affirme that the originall fountaines of Gods word as they are comprehended in the holy Scriptures of the Prophets and Apostles are not more sincere and wholesome then the riuers flowing from the same through the channels of humane brains which can no more remaine vnspotted by mans weakenesse then naturall waters running from cleere fountaines can be without alteration of colour or taste according to the qualitie of ground through which they passe The vniuersall Clergie of the Church of Rome doth damne this opinion of the sufficiencie of holy Scripture what then it is more strong the multitude doth abhorre the wayes of God to walke in the broade way If the Gibeonites had securely depended vpon the multitude of their neighbours of Canaan they had perished in that common naufrage certaine they are few who truely beleeue this word some poore Gibeonites doe heere the voice of God and are mocked of the world the multitude like vnto the Crowe for loue of the sensuall carrions which flote among the waters of the earth refuseth to remaine within the Arke This holie Arke of Gods word is builded for a small number of his Saints who find no rest without it The multitude leaueth the sincerity of this word to follow the wisedome of men as the sonnes of Adam departed from the Orient to builde the Tower in the land of Senaar which is interpreted stincke how many were saued in Iericho by that red marke which was vpon the house of Raâ—…ab how many doores were marked in Egypt to be spared by the holy Angell within this small Arke there was safetie but not without Now to come to my intended purpose which is not to play the Theologue with your Lo there be certaine yeares gone since I went forth of the Countrie poussed thereto from a scruple of my conscience hauing from my childhood drunken in some preiudicate and forestalled opinions which did euer trouble and disquiet my minde so oft as I called to memory howe Plato and other Philosophers had trauailed ouer the world to acquire natural knowledge I thought it both ignominious and dangerous for me iâ—… I should not paine my selfe to vnderstand the truth of Gods worship whereupon transported with the fury of this preiudice and closing my eies against the splendor of the word which doth shine at home I resolued once to fine my selfe intra lâ—…mina Apostolorum within the towne of Rome that pretended mother Church without the which there was no meanes of Saluation as then I did imagine And this I doe protest before the heauens and before him who did creat them was the true cause of my voyage enterprised to seeke my fathers Asse as he said which was so truely spoken of him that like vnto that high Priest Annas he hath vttered a notable veritie vnknowne to himselfe as I will shortly set downe from such graue theologicall reasons as shall both free me from passion and idlenesse in this point and serue for the Christian edification of others we see how it is familiar with the spirit of God in the Scripture to vse the names of beastes to make our grosse vnderstanding more capable by that kinde of sensible instruction there is mention of good and euill beastes and in the legall sacrifices of cleane and vncleane beastes By euill beastes generally are meant the Diuell and his Angels and the dominion of sinne into vs it is said by the Prophet erit seâ—…ita recta via sancta vocabitur mala bestia non ascendet per eam And Dauid Ne tradaâ—… bestijs animas confitentesâ—…bi And in the Reuelation vidi de mari Bestiam asceâ—… habentem capita septem cornua decâ—… which beside that true interpretation to be the Antichrist some doe also allegorize to be the seuen deadly sinnes and tenne seuerall transgressions of the commandements whereby Satan doth make himselfe Prince of the world confringam corâ—… peccatorum saith the Lord And the Prophet Zach. hac sunt 〈◊〉 〈◊〉 〈◊〉 Israel So the tyranie of sinne into man makes him to get the names of beastes as the holy man getteth the style to be called God or the sonne of God as in the Psalmes God iudged in the assemblie of the Gods and in St. Iohn Dedit ijs potestatem filâ—…s Dâ—…ifieri And St. Paul of himselfe viâ—… ego iam non ego viuit vero in me Christus So are beastes said to liue in the wicked man as the Prophet Dauid saith in 48. Psalmes The cruell man is said to be like the Ostrige Filia populi 〈◊〉 crudâ—… quasi 〈◊〉 iâ—… deserto The craftie insidious man as a Beare Ursus insidians factus est mihi the proud man like a Lyon â—…sse quasi Leo in doâ—… the obstinate and wilfull man like vnto the Adder which desperatly closeth her eares sicut aâ—…is sur 〈◊〉 obtâ—…rantis aures 〈◊〉 the wrathfull man as a Dragon fold 〈◊〉 〈◊〉 〈◊〉 the fraudâ—…lent man as a Fox quasi 〈◊〉 〈◊〉 propheâ—…ae tui Israel the oppressor as a woolfe Beniamin lupus rapaâ—… the lustfull man as a Goate irâ—…tus est furor 〈◊〉 super caprâ—…s visiâ—…abo the lasciuious man as a horse equi amâ—…tores in faeminas emissarij facti sant the murtherer as a serpent 〈◊〉 Dan ooluber in via the tyrant as a Pard quasi Pardus laedet eos the ambitious man as an Eagle si exaltatus fueris fieut aquila trahant te dicit Dominus the backbiter as a dogge quare maledicit canis hic Domino meo Regi the filthie man as a sow quasi sus lotâ—… in volutabro luti These