Socrates also in his Ecclesiasticall Historie writeth of Eusebius Emisenus an Arrian Heretique vnder the reigne of Constantius who had the gift of working miracles And Platina writeth of miracles wrought at the sepulchre of Rhotaris king of Lombardis an Arrian prince Yea and the Apostle Paul saieth if I had all faith so that I could remooue mountaines and had not loue I were nothing Nowe what wisedome is it to count working of miracles one of the principall notes of the true Church of Christ. which is found also in the kingdome of the Antichrist and amongst Heretiques amongst them who in the sight of God are counted nothing if we taught a doctrine either in substaÌ„ce or forme different from the doctrine of Christ and his Apostles it were good reason that we should confirme it with new miracles But if wee teach no doctrine except the doctrine of Christ and his Apostles then is that ancient doctrine alreadie sufficientlie confirmed by ancient miracles wrought by Christ his Apostles Nowe let vs set forward to the purpose and let vs speake of the false miracles whereby the kingdome of the Antichrist was aduanced and that through the mightie operation of Sathan for like as Achab is saide to haue consented to the death of Naboth because the letters which procured his death were sealed with his ring Euen so Sathan liked well the aduancement of the Antichrist because he set himself to worke by many lying miracles to aduance the kingdome of the Antichrist Before the 600. yeere of our Lord when the way was preparing for the Uniuersall Bisshop was not the worshipping of the Crosse confirmed in Apamea by the fiâ—…e which shined about Thomas bishop there and burned him not The towne of Edessa was thought to bee saued by the picture of Christ dipped in water which picture was alledged to haue beene sent to King Agbarus The towne of Sergiopolis to haue beene sâ—…ued by the reliques of the martyr Sergius But after the 600. yeere of our Lord false miracles were so multiplied that it would be tedious to reade the shortest abridgement of them that could bee compiled The miracles wrought by the reliques of Sainct Oswald King of ENGLAND written by Beda The miracles wrought by the reliques of Iohn Baptist written by Sigebertus and of S. Sebastian written by Paulus Diaconus The miracles of the popes Deus dedit and pope Agatho written by Platina The miracles of S. Dionyse S. Maurice and S. Martine who miraculously deliuered the soule of Dagoberius King of France out of the handes of euill spirites written also by Platina The miracle of Immas a captiue and a prisoner in ENGLAND whome no bandes could binde because his brother beeing a Priest and supposing that Immas had beene slaine in the battell and that his soule had beene in purgatorie hee made prayers to GOD and saide Masse oft times for reliefe of his brothers soule the benefite whereof as Beda supposeth redounded to the weale of Immas soule and bodie O foolishe fable and yet thought worthie by master Brestow by a newe coÌ„memoration thereof to be kept in continuall remembrance To bee short the Legendes Portuses Festiuals Promptuaries Sermones and other bookes of the Romane Church which are all stuffed so full that nothing almoste is thought to bee sufficiently proued that is not confirmed by a number of false and friuolous miracles all these I saye clearely prooue in what account false miracles were and are in the kingdome of the Antichrist Euery man who is a judicious Reader may consider that I leaue this point not for lâ—…cke of aboundance of matter but for feare to offende the Reader with superfluitie of miracles vnworthie to bee rehearsed The thirde cause of the preuailing power of the Antichrist is set downâ—… in the 10. verse in these wordes In all deceiueablenesse of vnrighteousnesse amongst them that perishe In which wordes the Apostle pointeth out vnto vs three thinges First that the marke and butte whereat the Antichrist shooteth is vnrighteous Secondly the meanes whereby hee endeuoureth to attaine vnto his intended purpose are deceitfull and thirdly that the deceitfulnesse of the Antichrist shall not hurt the elect of God but onely them that perish The principall butte and ende whereat they aimed continually was superioritie and preheminence aboue their brethren The deceitfull meanes whereby they attained to that preheminence were flatterie lies and fâ—…lse accusations of good men They flattered the Emperours Phocas and Basilius They falsified the actes of the Councell of Nice for excessiue desire to bee counted judges of appellations They accused the bishops of Rauenna moste falsely of the Heâ—…esie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not content with superioritie ouer their brethren they aimed continually at the honour due to Christ that is to bee law-giuers in the Church of God This was a matter of greater difficultie to bee brought to passe for albeit a man may climbe vp vnto the toppe of the highest mountaine in the worlde yet can hee not reach his hand aboue the Sunne and Moone and the glistering lightes of the firmament Euen so when all the Bishops in the worlde are casten vnder the feete of the Bishops of ROME howe dare they presume with sacrilegious boldenesse to make themselues companions to CHRIST and to bee Lawe-giuers in the Church By deceiueable meanes also this vnrighteousnesse behooued to bee brought to passe for a false opinion was setled in the heartes of the people That in matters of Faith the Bishop of ROME coulde not erre So ignorant people bewitched with vaine hopes without all due examination receiued all their ordinances howe repugnant soeuer they were to the ordinances of CHRIST The last cause wherefore the ANTICHRIST shall preuaile so mightilie is the power of the wrath of GOD justlie punishing the contempt of His trueth in the worlde The contempt of mercie deserueth punishment and the contempt of great mercie deserueth great punishment Nowe it is certaine that amongst all the rich treasures of the mercie of GOD CHRIST is the greatest with whome and for whose sake all other thinges are giuen as the Apostle PAVL speaketh in the eight Chapter of his Epistle to the Romanes and the thirtie and two verse And seeing CHRIST is manifested to the worlde by the preaching of the Gospell the contempt thereof is an vtter rejecting of CHRIST And what wonder is it that GOD suffer them to bee deluded with errours who will not belecue the trueth of His worde The strong delusions or efficacie of errour as the GREEKS worde soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to bee referred to the ostentation of signes and wonders than to the power of the doctrine that shall bee vnder the ANTICHRIST for it is saide In the Gospell according to Sainct MATTHEW in the twentle and fourth Chapter and the twentie and fourth verse thereof There shall arise false christes and false prophets and shall shewe great signes and wonders so that if it
the woman described 12. Apocal. she was clothed with the sunne and had the Moone vnder her feete she had a diademe of twelue starres vpon her heade which vndoubtedly was the celestial light of Apostolicke doctrine she trauailed in birth to bring foorth children to God she was persecuted by the Dragon to her was furnished wings of an Eagle and shee fled vnto the wildernesse where she had a place prepared of God that they should feede her there a thousand two hundreth and threescore dayes Now I say I demand of the Papistes what wildernesse was this whereinto the woman lurked so long time for no man dare deny but this woman representeth the true Church of Christ the mother of vs all Lurked she in the wildernesse of Nitria or Schethis Or lurked she in the wildernesse of Arabia or Lybia Or lurked she in the wildernesse of Persia where IVLIAN the Apostat concluded his wretched life Or in what other wildernes of the world did she lurke When they haue giuen me an answere to this second question let them thinke in their own mind that they haue answered the question proponed against vs. If they can giue no answere to this question neither doe I tell them where our Church was sixe hundreth yeeres ago but let them demand this question at him who furnished Eagle wings to her and prepared a place for her in the wildernesse Alwayes it is an article of our faith I beleeue the holy caâ—…holicke Church albeit she was lurking yet she was not dead nor gone out of the world And like as the blood of Christ was not shed in vaine euen so there is in all ages a number of men and women washen in the fountaine of that precious blood and prepared for heauen albeit wee can not at all times point them out by the finger Now errour in religion consisting in adding or pairing or altering or contradicting the trueth contained in the word of God It is euident I say that errour in religion is a cursed and execrable thing To him that addeth vnto the Lordes worde shall be added all the plagues written in the booke of God and if any man take away from the wordes of Gods booke God shall take away his parte out of the booke of life Apoc. 22. ver 18. 19. The like condemnation no doubt abideth them who dare presume to alter the truth and change the right sense or meaning of it or to make a flat opposition and contradiction thereto And truely all these curses which God commanded to bee pronounced out of mount Ebal Deut. 27 euery Christian is commanded to say Amen vnto them a part whereof may justly be applyed against maintainers and forgers of errour in religion First Cursed be the man that shal make any carued or molten image which is an abomination to the Lord and all the people shal answere Amen ver 15. In the 17. verse he who remoueth his neighbours marke is accursed how much more hee who remooueth the marches of Gods most holy Lawe and couenant In the 18 verse Cuâ—…sed he bee that maketh the blind goe out of the way But a thousand times more cursed is he who peruerteth the mindes of ignorant people from the simplicitie of the trueth ofGod Vnto all these curses openly pronounced we are bound by the commandement to say Amen And like as errour in religion is a thing accursed of God so in like maner it is in itselfe an absurd thing and full of horrible confusion not onely repugning vnto the trueth but also to it selfe much like vnto IONAS gourd which had into it a worme that smote it so that it withered Ionas 4. 7 euen so there lurketh into the bowels ofancient errours a worme consuming them vntill they vtterly wither and evanish The errour of EVTYCHES may serue for example He thought that the immensitie of the diuine nature of Christ did so swallow vp his humane nature that in Christ there is no more two natures but one alanerly namely his diuine nature Nowe if so be howe are we saued by the death of Christ Can the diuinitie die Which absurditie of EVTYCHES errour was well marked by ALAMVNDARVS prince of Saracens as writeth THEODORVS lector lib. 2. More ouer the ancient errours which sprang vp euen in the Apostles owne dayes and immediatly after had some portrate and shape of that absurditie that should continue in all errours that were to spring vp afterward euer pairing the glorie that was due vnto the most High and aduancing creatures out of measure EBION and CERINTHVS denied Christes diuinitie and on the other parte MENANDER thought that the world was created by Angels Here we see Christs honour impaired but the honour of Angels infinitly augmented In like maner afterwarde ARRIVS denied that the Sonne of God was consubstantiall with the Father diminishing and pairing the honour due to Christ. But PFLAGIVS another Heretique magnified the power of mans corrupt nature as if in it there were an abilitie to performe all the commandements of God Thus we see that the very shape and similitude after the which Satan fashioned the errour of EBION CERINTHS and MENANDER continueth in ARRIVS and PELAGIVS And in our dayes the Papistes will not goe out of the byas of old Heretiques for Christ must not be the onely Mediator both of redemption and intercession but some thing must bee paired from the honour of Christ to the ende that the Sainctes may be enriched with the spoyle of Christ and be made vp mediators of intercession Here I leaue off to speake any further of the absurditie of ancient and execrable errours But now it may be demanded how commeth it to passe that absurd errours haue so many followers To this question let the Prophet IEREMIE answere who speaking of the people of his owne dayes vtterly addicted to olde idolatrie and to the worshipping of the hoste of heauen hee declareth also the reason mouing them to be so bent to old errours O say they When we sâ—…rued the host of heauen then had we plentie of all things but since we left off to doe so wee are consumed wâ—…th the pest the famine and the sword Ier. 44. ver 17. 18. Heere we see that the multitude judgeth that religion to bee best the professours whereof injoyes greatest ease wealth and worldly prosperitie But in the booke of the Psalmes we receiue a better instruction to judge of the trueth of God and professours thereof according to the hearing of faith and not according to outward things There are glorious things spoken of thee ô citie of our God Psal 87. ver 3. And these who judge according to outwarde appearance they erre in two things first they know not the right cause of the prosperitie of Idolaters secondly they knowe not the right cause of the penuritie of those who apparently haue forsaken idolatrie The Apostle saith that God ouerlooked the time of ignorance Acts 17. ver 30. but in time oflight when the candle
〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consubstantiall with the father yet they graunted that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of like substance with the Father But AETIVS ACATIVS and EVNOMIVS another race of ARRIANS thought that the Sonne was neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his Father and for this cause they were called Anomoeâ—… The thirde faction of Aâ—…rianes were MACEDONIVS and his adherents who were inconstant and wauering minded in their opinions concerning the Sonne of God sometime leaning to the Homooâ—…sians sometime to Homoiousians and sometime to Anomoei according as any occasion of griefe was presented to them by any one partie they leapt to the opinion of another partie but these wandering starres and wauering fooles obstinately spake against the diuinitie of the holy Ghost This diuision amongst themselues was the first forerunning token of the decay of this heresie What desolation also came vpon Nicomedia the principall towne of Bithynia appointed by the Emperour CONSTANTIVS for the meeting of Arrian Bishoppes the historie doth record The Lorde shooke the towne of Nicomedia with an earthquake and disappointed the meeting of the Arrians Socrat. ecclef hist. lib. 2. cap. 39. THEODORETVS differeth from SOCRATES anâ—…nt the place appointed for the convention of Aâ—…rian Bishops alwayes he granteth that it was shaken with earthquake and ouerthrowne Theodoret. lib. 2 cap. 26. In the last roome let vs consider after what maner of way should Heretiques bee dealt with by Pastours magistrates and people As concerning the Pastour because he should be a man of knowledge and able to convict those that gainsay the trueth Tit. 1. the Pastour should conferre with the Heretique admonish him once or twise to returne to the soundnesse of faith Tit. 3. Wherin it is to be noted that the worde in the Greeke language betokening admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word pointâ—…th out the end and purpose of the preachers trauailes rather then his painfull trauailes for the end should be to put a right minde into him or to bring him to his right wittes againe for an Heretique is a mad fellow indeede and out of his right wit as NAZIANZEN spake of Aâ—…OLLINARIS who denied that Christ had a soule as we haue but his diuine nature joyned with his body supplied the roome of his soule NAZIANZEN writeth of him that when he spake of the minde of Christ he was mad and by his minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is a very hard matter to reduce a mad man to his right wit againe therefore let a preacher take it to hart that to conuert a Heretique is a difficill worke for he is dealing with a man possessed with a strong deuill who cannot be cast out by Christs disciples except Christ himselfe put hand to the worke Mat. 17. This the Apostle writeth not to make Pastours to despaire and giue ouer the care of conquessing of Heretiques but to doe this worke circumspectly and warily with humilitie and reuerent feare crauing that our Lord and master Christ Iesus would kyth his strength in our weakenesse otherwise this turne can not be done Yet lest any faithfull preacher should be vtterly dismaide in regarde of thâ—… difficultie of the worke two things are to be considered first the Apostolicke commandement warning vs to admonish him once or twise which warning seing it is not giuen in vaine it should be obeyed Secondly God hath blessed the trauailes of some of his seruants by them some Heretiques haue bene reclaimed to the right faith as namely BERYLLVS Bishop in Bostra in Arabia who denied that Christ was existent before he tooke flesh of the virgine yet by the painfull trauailes of ORIGEN hee was conuerted to the true faith againe Euseb. eccles hist. lib. 6. cap. 33. And this is the cause wherfore I separat BERYLLVS from ARTEMON in the subsequent historie In like maner God blessed the trauailes of DIONYSIVS Bishop of Alexandria by whome in a place of Egypt called Arsenoâ—…is Coracione was conuerted who had bene before infected with the errour of NEPOS an Egyptian Bishop and father of the Chiliastes Euseb. eccl hist. lib 7. cap. 24. And therefore let not the faithful Pastours despaire because the worke is difficil but obey Gods commandement and commit the issue to God himselfe Concerning Magistrats like as they prescribe to all men their duties so in like maner God who is their onely superiour prescribes their dutie to them in all things and in this mater also for the Lord commanded the false prophet who allured the people to follow other gods to be slaine Deut. 13. ver 5. What rewarde then belongeth vnto Heretiques their successouts for it is all one to worshippe a false god and to worship the true God falsly and if the false prophets who entâ—…sed the people to worshippe a false god should die what other sentence can be giuen out by the magistrates against an hereticall teacher who entiseth people to worship the true God falsly but onely that he should be slaine Hee is worse then a murtherer who killeth a mans body for there may bee some valuation of the harme and skaith that a murtherer hath done but who can value and ponder the harme that an Heretique doeth who by false doctrine murthereth the soules of infinite numbers of people hee is worse then an infidell forasmuch as hee hath obtained a more abominable name then an infidell For an infidell as S. AVGVSTINE speaketh cannot be called desertor fidei oppugnator â—…ius that is a forsaker and impugner of the faith because hee neuer embraced it but an Heretike is a backslider from the faith which sometime he professed and an hatefull impugner of the same Finally he is more pernicious then a Schismatike who laboureth to cut the band of loue wherwith we are coupled with our brethren but an Heretike endeuoureth to cut the very throate of faith wherewith we are coupled with our God Also a schisme hath many times beene found without an heresie but an heresie was neuer founde without a Schisme Then this question may be conceiued in these tearmes What shall be done with a man who is worse then a murtherer worse then an infidell worse then CORE DATHAN and ABIRAM who by a pernicious schisme rent the vnitie of the holy people yea what shall be done with them who like vnto Foxes sucke out the blood of Christ out of the soules of the poore sheepe of Christ Now let God answere from his Sanctuarie Let such a false prophet be slaine Deut 13. True it is indeede that the doubtsome judgements of ancient and learned fathers haue made this question more debatable then otherwise it needed to haue beene For S. AVGVSTINE in the booke of his Epistles is found till haue altered his opinion anent the punishment of Heretiques twise or thrise In the Epistle written to DONATVS Deputie of Afâ—…ke he would haue Heretiques to bee dantoned but not to bee slaine writting
my couenant With you saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede saith the Lord from henceforth and for euer Isa. 59. ver 21 But the Anabaptists in our dayes brag of the reuelations of the spirit which reuelations notwithstanding agree not with the written word of God and therfore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men This written word of God is to be read in the bookes of MOSES and the Prophets of whome Christ said Search the Scriptures for they beare testimonie of me Ioh. 5. And in the bookes written by the Apostles and Euangelists whome Christ commanded to tarie at Jerusalem vntill they were endued with power from aboue Actes 1. ver 8. This power wherewith they were endued from aboue was double First a power to knowe the sense and meaning of the Scriptures of God Secondly power to vtter boldly and couragiously in all languages and to all nations the trueth which they knewe This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the writings of the Prophets and Apostles from all other writings as THEODORETVS prudently hath noted de principio Serm. 2. The will of God saith hee is not to be sought in the bookes of PLATO who like as he knewe litle in matters concerning God so likewise hee was timorous and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had Hee knew there was onely one God but in his letters written to DIONYSIVS if they were serious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter thâ—…t is oâ—…e God but if the letter was not serious nor dited froÌ„ the â—…ound of his heart then the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pluralitie of gods Who can giue vndoubted credite in maters pertaining to God to such men as know but a litle and the litle thing that they know they dare not presume to tell it to others But the Apostles were indued with strength from aboue they were taught by the Spirit of Christ in al trueth Iohn 16. they were not dashed with feare of the countenances of men Acts 4. but couragiously preached the truth of God to the great admiration of their hatefull aduersaries The word of God written by MOSES was so perfitly written that it was not lawfull to adde any thing vnto it nor to paire any thing from it Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES but they were faithfull interpreters of MOSES bookes and vttered that same thing more clearely which was somewhat darkly shadowed into the ceremonies of the Law For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table it remaineth the selfe same cloth it was before but it is better seene and knowne then it was before euen so the Apostles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did but they haue said no more anent the saluation of man then MOSES saide before them This pure and perfite word of God should not be mixed with humane traditions for by this mixture three injuries are done to the written worde of God First by this meane the reuerence due vnto the written worde of God is impared and diminished Secondly traditions by time are equalled vnto the written worde of God and thirdly traditions are preferred vnto the written word of God And this beeing the last period whereunto the reuerence of humaine traditions tendeth to make the writâ—…n commandementes of God of none effect by their traditions as Christ clearely testifieth Mat. 15 ver 6. humane traditions are the lesse to bee regarded of all true hearted Christians to the end the written word of God may haue the owne due honour and reuerence Many false imputations against sacred Scriptures are forged by Papistes to transport the hearts of people from the perfite reuerence of scripture calling it imperfite vnsufficient and that it is obscure and that it is perillous to Laicke people to reade it lest they fall into errour The first accusation of Scripture is the vnsufficiencie of it The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture and the greatest argument hee vseth if it were granted yet prooueth it not his purpose for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith Wee suppone that all this were true yet it prooueth not vnsufficiencie in scripture but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne There is a place of Scripture Exod 3. I am the God of Abraham Isaac and Jacob. In this place I say is an argument secretly latent and prooning the resurrection as Christ clearely declareth disputing against the Sadduces Mat. 22 ver 31. 32. yet no man before the manifestation of Christ himselfe euer perceiued that this argument was lurking in these words shall it be saide this argument was not in scripture because it was not perceiued by weake men to bee in scripture Truely it were good for this Bishop to follow the example of the Iudges that are in this Isle of Britaine when an act of Parliament is made and ratified the Iudges of our countrie decerne all causes according to the Acts but giue not out rash sentence against the Actes but when the Couenant of God is made and ratified by the bloode of Christe it were better to judge according to it then to giue out rash sentence against it Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement and whereby the worlde shall be judged One of the three bookes is expresly nominat to wit the booke of life Apocal chap. 20. ver 10 the other two no man can denie to bee the Booke of the Lawe and the booke of the conscience because the Booke of the Lawe declareth all that wee should haue done and the booke of the conscience beeing opened manifesteth all that wee haue done whereupon the righteous Iudge of the worlde groundeth a just sentence of condemnation against vngodly men in this maner The booke of the Lawe manifesteth what yee should haue done the booke of your owne conscience manifesteth that yee haue done the contrarie and moreouer also your names are not found written in the Booke of life Therefore departe from mee into the fire prepared for the Deuill and his angels Nowe I demaund of Papistes concerning these three bookes that shall bee opened is any of them imperfite Is there any elect person whose name is not written in the booke of
God saw the daughters of men that they were faire and tooke wiues vnto themselues whome they liked Gen 6. ver 2. And on the other parte when God will needes reueile his blessed will by the written word then will wee flie to vn writteÌ„ traditions euen to such as be repugnaÌ„t to the writteÌ„ word And so men become like to a shadow wheÌ„ the sun shineth in the East the shadow goeth toward the West when the sunne goeth down in the West the shadow inclineth to the East so do men obstinatly repine against the wil ofGod Beside this wee are to consider what great detriment hath ensued vpon those who leauing the certaintie of the written worde leaned vpon the vncertaintie of Apostolicke traditions Beside PAPIAS B. of Hicrapolis who fell into the errour of the Chiliasts CLEMENS ALEXANDRINVS trauailed through many nations but tooke better heed to tradition then to the written word of God whereby it came to passe that he filled his bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with most vngodly and foolish opinions as hath bene declared in the historie of his life When we haue said all that we can say that place of the second epistle to the The ssalonians cap. 2. ver 15. ringeth so lowd in their eares that they can heare nothing that soundeth to the contraric wherefore we are to consider the illatiue words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is therefore which coupleth this verse with the preceeding text wherinto the Apostle admonished the Thessalonians of the comming of the Antichrist whose comming is after the working of Satan in all power and signes and lying wonders ver 9. And his comming shall be so strengthened by the hand of the deuil that he cannot be borne downe but by the breath of the mouth of God and brightnesse of his comming Now to the ende that the poore handful of the sheepe of Christ may be saued from the deceite of the Antichrist hee exhorteth them to adhere fast vnto the Apostolicke doctrine which they had receiued both by word and write Scripture is abused when it is wrested to another sense different froÌ„ the meaning of the writer but it is more abused when it is drawen to the cleane contrarie sense This place is set downe to teach vs to beware of the deceit of the Antichrist by fast adhering to the Apostolick doctrine but the Papists abuse it to make vs beleeue that their traditions repugnant to the word of God should haue alike authoritie with the writren word of God which is the ready way to fall into the snare of the Antichrist and not to be fred from his deceits To conclude like as DAVID did great honour to ABISHAI when as in great matters of weight importance hee tooke him to be his follower to viewe the host of SAVL 1. Sam. 26. ver 7. euen so God doth great honour to his holy scriptures when he vseth them as an instrument to doe his great works by them Christ reigneth as a King and he hath made his word to be the scepter of his kingdome Psal. 110. Christ is the shepheard of our soules the word is his shepheards staffe Ps. 23. Christ is the builder of his fathers house the word is the measuring line of the building Christ is our Sauiour and the word of God is the power of God to saluation toeuery one that beleeueth Rom. 1. ver 16. Seeing Christ hath done so great honour to the scriptures what are we that we should regard any thing spoken in the contrary God graunt wee may conforme our selues to the will of Christ Amen Of the doctrine of Deuils THe Heretiques called Gnostici disallowed mariage allowed fornication and the Heretiques called Encratite damned the eating of flesh and drinking of wine as a sinne and abhorred the Epistles of PAVL as hath beene declared in the historie and the Romanists themselues acknowledge that Gnostici and Encratitae were Heretiques and taught a doctrine of deuils as likewise the Manicheis of whome we shall speake in the next Centurie Godwilling but the doctrine of the Romaine church concerning prohibition of mariage and meates is different from the doctrine of Gnostici Encratitae and Manichaei True it is there is some difference concerning persons times some other circumstances For the Heretiques called Gnostici damned mariage in all persons the Romaine church damneth it only in the person of Priests men hauing church orders Likewise Eucratitae damned at all times the eating of flesh drinking of wine but the church of Rime only prohibits the eating of flesh at certaine seasons and vpon certaine dayes such as in Lent and vpon Fryday c and that without prohition of drinking of wine moderatly Thirdly the Manicheis counted the good creatures of God flâ—…sh and wine to be in themselues polluted and vncleane but the Romaine church thinketh not so but for memorie of the Lordes suffering for mortification of the flesh for preparation to receiue the sacraments and for testimonie of obedience to the vicar of Christ successor of PETER it is necessary to abstaine in maner abouewritten This difference is cast in to exeeme the Romaine church from the imputation of the doctrine of deuils yet is not the difference very great for the Romaine church forbiddeth mariage meats to some men at all times and to all men at sometimes but consider againe that differences of magis and minus that is of more and lesse doe declare a communion rather then a contrarietie as IRENEVS speaketh Plu. minus non de his dicitur quae inverse communionem non habent sunt contrariae naturae pugnant aduersus se sed de his quae sunt ejusdem substantiae communicant secum solum autem altitudine magnitudine differunt lib. 4. cap. 22. As a litle water and a litle fire differeth from a great water and a great fire not in substance but in quantitie euen so the Papistes differ from the Manicheis not in substance but in the discrepance of Plus and Minus The wordes of the Apostle are the ground whereupon all this treatise is founded Nowe the Spirite speaketh euidâ—…ntly that in the latter times some shall depart from the faith giuing beede vnto spirits of errour and doctrines of deuils speaking lies in hypocrisie hauing their conscience seared with an hote yrone forbidding to marrie and commanding to abstaine from meates which God hath created to be receiuâ—…d with thankesgiuing of them which beleeue and kâ—…ow the trueth for euery creature of God is good and nothing to bee refusâ—…d if it be receiued with thankâ—…sgiuing 1. Tim. 1. 2. 3 4. In these words the Popish church will grant that the Mam. hets and other forenamed Heretiques are damned but they denie that these predictions of the holy Apostle doe damne the doctrine of the Romaine church anent forbidding of mariage to some persons and meates at some times as a doctrine of deuils crying out that it is not to be
an vncleane thing it might haue debarred men from entering into holy offices but if it be a cleane thing it cannot exclude them after they haue entered The other decreet alledged out of Gratian dist 79. Oportebat ut haec c. that by the constitution of PETER and his successours it was ordained that one of the Cardinall Elders or Deacons should be consecrated to be Bishop of Rome no other Such stiles of preeminence are vnknowne to scripture and to the antiquitie of this time XISTVS or SIXTVS the 2. of that name and in number the 23. Bishop of Rome succeeded to STEPHANVS and gouerned 2. yeeres 10 months 23. dayes Euseb. lib. 7. cap. 27. And Func Chron 11. yeeres such vncertaintie is in counting the yeeres of their administration The chaire of Rome through the vehemencie of persecution was vacant without a successour one yere 11 months 15. dayes as DAMASVS granteth and ONVPHRIVS the corrector of PLATINA cannot denie If the Bishop of Rome be the head of the Church then was the Church headlesse almost for the space of two yeeres To XISTVS 2. succeeded DIONYSIVS the 24 Bishop of Rome and continued in his ministration 9. yeere according to the computation of EVSEBIVS DAMASVS assigneth vnto him 6. yeeres 2. months MARIANVS 6. yeeres 5. months such certaintie is in the maine and principall ground of the Romaine faith anent the succession of the Romaine Bishops that scarse two writers doe agree in one minde anent the time of their succession To DIONYSIVS succeeded FELIX 1. the 25. Bishop of Rome gouerned 5. yeeres Euseb. lib. 7. cap. 32. Hee liued in the dayes of AVRELIAN the 9. persecuter and obtained the honour of martyrdome Platin. In the three supposititious decretall epistles assigned to him the second epistle written to the Bishops of the Prouinces of France very sollicitously careth for Bishops that they be not accused by secular men but with so many caueats as in effect exeemeth them from all accusation The language whereinto the epistle is dited cannot agree with the ornat stile of the Latin tongue in this age he being a Romaine borne as PLATINA writeth Pustquam ipse ab its charitativè conventus fuerit Adsummos primates causa ejus canonicè deferatar Concilium regularâ—…ter convocare debâ—…bunt c. The Galilean language manifested not more euidently that PETER was a man of Galile Mat. 26. ver 73. then the first of these three phrases manifesteth that the foresaide epistle was compiled into a time of great barbaritie EVTYCHIANVS the 26. B. of Rome followed after FELIX 1. He continued scarce ten months in his ministrie Euseb lib. 7. cap. 32. CAIVS the 27. B. of Rome succeeded to EVTYCHIANVS continued 15. yeeres Euseb. lib. 7. cap. 32. Func Chron He liued in the dayes of the persecution of DIOCLETIAN lurked for a time in subterraneall places In end he was found out by the persecuters and put to death and with him his brother GABINIVS his brothers daughter SVSANNA suffered martyrdome Platin de vit Here it is to be marked that many martyres died before the edict of horrible persecution was set forth in the 19. yeere of DIOCLETIANS reigne For MARCELLINVS succeeded to CAIVS Ann 298. Func but the cruel edicts of the persecutioÌ„ of DIOCLETIAN were not set forth before the 308. yere of our Lord. Wherby it appeareth euidently that many Christians were put to death before the edicts of horrible persecution were renued by the Emperour DIOCLETIAN So hard was the outward estate of Christians that they were put to death vpon the warrant of the edicts of VALEPIAN AVRELIAN before the edicts of DIOCLETIAN MAXIMIAN came forth To CAIVS is attributed the constitutioÌ„ of ecclesiasticall orders degrees by which men must mount vp to the dignitie of a Bishop First he must be Ostiarius next Lector 3. Exorcista 4. Acoluthus 5. Subdiaconus 6. Diaconus 7. Presbyter last of all Episcopus Platin decret Caii ex lib. Pontif. Damasi This order of ascending by degrees to the dignitie of a Bishop is confidently referred to the constitution of the Apostles but I say Beatus quinon crediâ—… that is happie is he who beleeneth it not Like as within scripture there is no lie so likewise without scripture there is no trueth in matters of faith ordering of maners appointing of ecclesiastical offices al that is necessarie is contained in the written Word of God But nowe to performe a part of that which I promised in the end of my treatise of Antiquitie and to let euery man see what vnlearned Asses they haue bene who haue set foorth the fained decretall epistles of the fathers of this age In the epistle written by CAIVS to the Bishop FELIX aboue-mentioned he saith If any man of what dignitie so euer he be delate such persons viz. Bishops Elders Deacons for faultes that cannot bee prooued let him vnderstand that by the authoritie of this constitution he shall be counted infamous This constitution hath three partes First that no ecclesiasticall person should be accused before a secular Iudge Secondly if any accusation be intended against Bishop Elder of Deacon it should be qualified by sufficient probation Thirdly if the accuser succumbe in probation he should be counted infamous how eminent so euer his dignitie and estate shall be The compiler of this supposititious decretall epistle had no consideration of the time whereinto CAIVS liued It was a time of persecution Christian Bishops were continually drawne before seculare Iudges accused of odious crimes wherof they were most innocent CAIVS himself was compelled to lurke a long time in a subterraneal caue At this time to bring in CAIVS as it were sitting in a throne coÌ„manding that no B should be accused before a secular Iudge c. what is this else but profusion of words without judgement and vnderstanding If this decretall epistle had beene attributed to BONIFACIVS 8. GREGORIVS 7. ALEXANDER 3. it had bene a more competent time and the constitution had seemed more probable to the reader Moreouer the language is like vnto the matter it selfe Intelligat jactur am infamiae se sustinere in place of jacturam famae MARCELLINVS the 28. B. of Rome succeeded to CAIVS ruled 9. yeeres Platin Func Chron he fainted in time of the persecution of DIOCLETIAN and sacrificed to idoles but afterward he repented as PETER did gaue his life for the testimonie of Christ. He who accuseth himselfe closeth all other mens mouths from accusation of him hee who truly repenteth by his repentance is restored to all the dignities of the children of God which were lost by sinne hee who suffered martyrdome for Christ and he whose body lacked the honour of buriall for the space of 30. dayes for the cause of Christ alanerly this man I say his name should be kept in reuerent remembrance as if he had not fallen After MARCELLINVS succeeded MARCELLVS
would send from the Heauen the diuine flame of his celestiall loue to the ende that the fleshly conceits of mens hearts may bee brunt vp and that they may bee fully perswaded that the LORD who made the Heauen and the Earth is hee alone to whom spirituall sacrifices are to bee offered and that through IESVS CHRIST to whom with the Father and the Holy Spirit bee praise and glorie now and euer AMEN A TREATISE Of the authoritie of COUNCILS IN the first three hundreth yeeres of our LORD Councils were few in number and verie obscure and few of them had great authoritie except the Councill holden in HIERUSALEM by the Apostles yet was the first age after CHRIST the golden age whether wee consider doctrine or maners in doctrine more sincere in maners more vnreproueable then any age after following in so much that all the accusations forged against their doctrine and conuersation were but calumnies and lyes The banquets of Thyestes and the chambring of Oedipus perpetually objected to the Christians of the primitiue Church what were they but cauillations in thinges whereof they had no vnderstanding They knew not what the spirituall eating of the flesh of CHRIST did meane neither knew they how necessary it was for Christians to keepe holy assemblies in the night time when they had not libertie to doe it in the day time And they spake euill of things they could not nor would not comprehende as the Gracians and Romanes counted the Hebrues Barbarians because they had no regard to vnderstand their language But out of all question the first age was the golden age of the worlde after it was renewed by the comming of CHRIST in doing of good more willing in suffering of euill more patient then anie age that followed the first 300. yeeres of our LORD And that thing where into the primitiue Church seemeth to be inferiour to posteriour times to wit in number and splendor of Councils in that same point it hath a prerogatiue such as Iuda had ouer Israel there were more altars in Israel then in Iuda but that one altar in Hierusalem was better then all their altars And the Councill holden in Hierusalem by the Apostles in the dayes of the Emperour Claudius was better then all the Councils either Generall or Nationall that euer were gathered since those dayes Now before I speake in particular of thâ—… necessitie of Councils of their authoritie of the abuse of Councils and power to conuocate them and who should haue vote in Councils somewhat is to bee premitted concerning the name giuen vnto Gâ—…nerall or Nationall assemblies Gratianus busieth himselfe in manie vnnecâ—…ssarie thinges and in this also to secke out the Etymologie of the Latine word Concilium and hee deduceth it from the word Cilium called in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eye lid and the compound word Concilium signifieth the companie of men who agree in one minde as the eye liddes doe when they couer the eyes they couer both together and when they open againe to giue place vnto the sight of the eyes they open both at once And so Gratianus thinketh that Concilium is Coelus consentientium that is a company of men who agree in one mind The fourth Councill of Garthage requireth beside consent and agreement in one minde a consent to the veritie and trueth of GOD therefore they say that the assemblie of Heretiques should not bee called Concilium but Conciliabulum But in acurate seeking out of Etymologies scarce can Plato himselfe in his Dialogue called Cratylus escape the blame of curiositie the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainer and is borrowed by the Latinists who usually call a Councill Synodus and it is used in this sence to betoken a meeting of men in spitituall offices for timous suppressing of corruptions either in Doctrine or maners springing vp into the Church The necessitie of Councâ—…ls may bee proued by these arguments following First those ordinarie meanes which the Prophets and Apostles who had their callinâ—… and gifts immediatly from GOD did use for suppressing of false doctrine and corrupt maners should of necessitie continue in the Church But so it is that conuentions assemblies was one of these ordinary meanes ergo they should continue in the Church The seconde part of the argument is proued by the example of the great assemblie gathered at Silo in the dayes of Iosua to suppresse the apparent defection of the Reubenites Gadites and halfe tribe of Manasses from the true worship of GOD as seemed vnto them And this Assemblie had allowance of GOD forasmuch as it was ordered with wisedome the glory of GOD was onely respected and the ende of it was peace in ISRAEL Next the great assemblie of the ten tribes at mount Carmell procured by Helias the Prophet but gathered by the commandement of Achab the king of Israel declareth that assemblies of Church-men and others of chiefe authoritie was an ordinarie meane to reforme abuses in Religion albeit no reformation followed after this assemblie yet the enemies of the true Religion were conuicted in their consciences false teachers were disgraced and punished and the zeale of Helias toward the glory of GOD had allowance by a miracle of fire from Heauen In like maner Samuel by gathering a great assemblie of all Israel at Mizpah procured a reformation both in Religion and maners amongst them Dauid in transporting the Arke to the citie of Dauid Salomon in the dedication of the Temple both used the support of holie assemblies gathered to that effect And in the new Testament the Apostles Elders and Deacons met together in an holie assemblie at Hierusalem and timouslie suppressed the doctrine of false teachers who affirmed that the Gentiles could not bee saued by faith in CHRIST onely except they had also beene circumcised and kept the law of Moses All these examples and manie more contained in holy Scripture teach vs that the meeting of holie assemblies was an ordinarie meane to suppresse corruption in doctrine and maners and to aduance the kingdome of GOD. Secondlie that thing which godlie Emperours did for the suppressing of Heresies following the examples of the Prophets Apostles especiallie when no better meanes could be found out is necessarilie to bee obserued But so it is that the godlie Emperours Constantine Theodosius Valentinian the third and Theodosius the second the sonne of Arcadius and Martianus conuocated Councils for suppressing of the Heresies of Arrius Macedonius Nestorius and Eutyches and no better meanes could be found out neither as yet can bee founde out for suppressing of Heresies Therefore the custome of conuocating Councils at times requisite is necessarilie to bee obserued Other arguments albeit they haue not so necessarie a consecution as the former notwithstanding they proue that lawfull Councils are a terrour to the kingdome of the Deuill and that the instrumentes of Sathan such as Iulian the
made how Paul and Silas visiting the Churches where Paul and Barnabas had preached before they deliuered them the Decrees to keepe ordained of the Apostles and Elders which were at Hierusalem Heere mention is made of the Decrees of a most worthie Councill but heerewith remember two thinges First the Decrees of such a Councill whereinto many Apostles were present who were taught in all trueth by the Holie Spirit according to the prediction of CHRIST Secondly Paul and Silas were not now planting Churches in Asia the lesse but they were waâ—…ing and visiting the Churches already planted and no man denieth but the authoritie of good Councils is profitable to confirme men in the trueth of GOD. But it is the doctrine of the Holy Scripture of GOD that begetteth Faith in the soules of men Therefore let the Holy Scriptures of GOD haue the first and principall honour and no man will be offended that good Councils be regarded in their owne ranke In the next head let vs speake of the abuses of Councils they are manifold But the first and principall abuse of Councils I thinke to bee this when the very end wherefore they were wont to bee gathered is inuerted Of old Councils were gathered to suppresse Heresies and Schismes But when they are gathered to maintaine Hereticall doctrine or to strengthen the handes of Schismatiques directly or indirectly this is a great abuse of Councils Like as the Councill of Ariminum was assembled for confirmation of the Arrian Heresie the second Councill of Ephesus gaue allowance to the errour of Eutyches The Councils of Tyrus Millan indirectly in labouring to suppresse Athanasius were in verie deede supplanting the true Faith which Athanasius professed There is infinite difference betwixt Nimrod and Nehemiah and betwixt Babel and Hierusalem In the re-edifying of Hierusalem there was a purpose to glorifie GOD but in building Babell there was a farre contrarie intention Secondly Councils are abused when they take libertie to statute and ordaine any thing repugnant to the Holy Scriptures of GOD whether it be in forbidding to doe that thing which the Scripture licentiateth to bee done or in allowing thinges disallowed in Holy Scripture This abuse began very early euen in the famous Councill of Nice wherein they forbid men who are conuerted to Christian Religion and are baptized in the Name of CHRIST to returne againe to the warre-fare as if these two thinges were repugnant to be a warriour and a Christian Did not Dauid Iosaphat and Iosias fight the battels of the LORD and in so doing they made not defection from the Couenant of GOD. Was not Cornelius both a Centurion and a Christian And Iohn Baptist when hee was demanded of the Souldiours what they should doe did hee command them to forsake their calling and not rather to use it aright that is to doe violence to no man neither accuse any falsly and to bee content with their wages And was it lawfull to militate vnder the banner of Augustus and Tiberius And shall it be found vnlawfull to fight vnder the banner of Constantine a most Christian Emperour In my judgement this was too much libertie that the Councill of Nice tooke vnto themselues to disallowe anie calling that in Holy Scripture is not disallowed except onelie the abuse of it And of olde the Iewes made no Conscience to fight vnder the banner of Alexander the Great whome hee honoured also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with equall honour and freedome of Burgeship with the Graecians in the principall towne of Aegypt called Alexandria builded by himselfe But this constitution of the Councill of Nice might bee excused because all thinges that are lawfull are not also expedient possibly they haue seene at that time great danger to Christian mens saluation in warre-fare vnknowne to vs and therefore they tooke boldnesse to forbid Christians to goe to warrefare But manie other Councils both Nationall and called by the Romane Church generall haue allowed thinges expressely forbiddâ—…n in the written word of GOD such as adoration of Images and the sapramacie of the Bishop of Rome not only ouer all Pastors but also a souereignitie in ciuill thinges ouer the Emperour and Princes of the earth which is an vnsufferable disorder to make the taile the head the head the taile In particular I speake of the Councils holden at Rome by Gregorius the seconde and Gregorius the thirde and Stephanus the thirde and the seconde Councill of Nice holden in the seuenth yeere of the Empresse Irene with the consent and procuration of Adrian Bishop of Rome ANNO 790. The vnhappie Generall Councill of Vienne assâ—…mbled by Clemens the fift ANNO 1311. whereinto it is statuted and ordained that the Emperour shall giue his oath of alleadgeance to the Pope to whom hee is no lesse inferiour then the Moone is infinitely inferiour vnto the splendor of the Sun Can any thing bee spoken more repugnant to the seconde precept of the first Table and the first precept of the seconde Table then the Decretes of the Councils foresaid Therefore let euerie Christian man thinke of Councils as they thinke of Riuers of water which are verie profitable so long as they hold themselues within the compasse of their owne accustomed bankes but if they swell and by vntimous inundation ouer-flowe their owne accustomed boundes then are they verie hurtfull to the neere adjacent fieldes Enen so Councils that take libertie to allowe any thing disallowed in Holie Scripture are very pernicius and hurtfull Thirdly Councils are miserably abused when they are blamed vnjustly and without a cause The Arrians moste vnjustly blamed the Councill of Nice for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is not found in Scripture Neuerthelesse the matter it selfe expressed by this word is manifestly coÌ„tained in Scripture as namely when the Apostie Iohn saith There are three which bearâ—… recorde in Heauen the FATHER the WORD and the Holie GHOST and these three are one but the Arrians who blamed the Coun. most wrongfully said there was a time wherein the Sonne was not existant and that Deuilish opinion neither in word nor in matter is to bee found in Scripture Moreouer Councils are abused when as their authoritie is impared not with solide reasons taken out of the Scripâ—…ures of GOD but rather with the railing speaches of contentious men like as a number of Heretiques called Acephali with tumultuarie murmuring and crying out against the Councill of Chalcedon dispersed themselues heere and there and left not off their vngodly courses vntill a new Heresie of the Monothelites an vngracious budde of the rotten and cutted-downe stocke of the Heresie of Eutyches did arise But no man aught to contende against Councils with pride of a contentious minde but rather with humilitie of a modest minde search out whether their Ordinances bee agreeable to the booke of GOD or not Finally Councils are abused when they who are assembled together
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 〈◊〉 〈◊〉
is the true bread The doctrine of Transsubstantiation importeth also accidentes without a subject as hath beene touched in a part before in the definition of Transsubstantiation This is admirable that the Scholasticke Doctors who make Aristotle to be Master Caruer of this most holy banquet who haue acquainted themselues better with his Preceptes than with the heauenlie doctrine of the Apostles yet in this point they haue forgotten euen the doctrine of their Schoole-master Aristotle who saieth that accidentes can haue no subsistence but into a subject as if a man bee talking of blindnesse hee must also talke of eyes that are blinded and if hee talke of deafenesse hee must also talke of the eare and if hee talke of lamenesse hee must talke of some member of the bodie that is maimed and finallie if hee talke of a disease hee must also talke of some bodie either of man or beast that is diseased and this hee must doe either expressely or couertly because accidentes haue no subsistence without a subject There can bee nothing imagined more absurde more repugnant to reason than to talke of whitenessâ—… roundnesse and rednesse and in the meane time to saye there is nothing that is white round or redde The recourse which they haue to the Omnipotent power of God who is able to make accidents to subsist without a subject declareth that they neuer rightly considered the cause wherefore the Omnipotent power of GOD is mentioned in holie Scripture to wit to bee one of the strong pillars of our faith which faith commeth onely by hearing Then let this order bee kept First let GOD speake in His owne worde Secondlie let vs beleeue the worde of GOD by faith Thirdlie let the assured pillars of the Omnipotent power and infalâ—…ible trueth of GOD vpholde our faith as it did the faith of ABRAHAM But let vs not grounde vpon the Omnipotent power of GOD in matters whereof wee haue no assurance in His written worde as some of the wise men of PERSIA did who assured both themselues and others that incase they woulde distribute all their goods to the poore and throwe themselues headlonges from eminent places then their soules shoulde bee transported immediatelie to Heauen This madnesse fell out about the yeere of our LORDE and Sauiour IESVS CHRIST 759. What was this leaning of theirs to the Omnipotent power of GOD without assurance of his word but only the conceits of braine-sicke men And so let Papistes talke what they please In this purpose that God by his Omnipotent power can make accidentes to subsist without a subject I will conclude that the Omnipotent power of God is ordained to bee a confirmation to our faith and not to be a citie of refuge to foolish fables The doctrine of Transsubstantiation also importeth that the body of Christ at one time may bee in infinite places which repugneth vnto the nature of a true body which like as it is circumscribed and may be seene so likewise at one time it is onely in one place as Augustine writeth to Dardanus in these wordes Tolle spatia locorum corporibus nusquam â—…runt nec â—…runt that is to say Take from bodies the rowmes of places and they shall be no where and consequently they shall not bee at all And Theodoretus prooueth that the body of Christ is a true humane body albeit it be glorified euen in the latter daye when hee commeth to judge the quicke and the dead because it shall bee seene according as it is written Matth. 26 64. Yee shall see the sonne of man comming in the cloudes of heauen and like as it may be seene so likewise it is circumscribed and consequently it is in a place and is not turned into his diuine nature which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it cannot be seene and it cannot bee circumscribed as the humane nature is It is well remarked by that learned Preacher Du Moulin that in the last edition of S. Augustines workes at Parise anno 1571. a notable place of the foresaid epistle of Augustine to Dardanus is vtterly left out by aduice of the Fathers correctors of the writings of the Auncientes namely this Destrai naturam humanam Christi si non detur ei certum spatium quo more aliarum rerum corporearum contineatur that is The humane nature of Christ is destroyed if a certaine place be not attributed vnto it wherein it is contained according to the custome of other corporall thinges What credite is to bee giuen vnto Popishe Doctors when they cite testimonies of auncient Fathers after they are deprehended to be deceitfull deprauers of their bookes Ancient Fathers a long â—…ime before the question of Transsubstantiation of the substance of the elementes in the holy Supper came in head they were reâ—…soning of the two natures in Christ to wit the diuine and humane nature and that the one nature was not turned into the other they could not find a fitter similitude than that which is borrowed from the Sacrament as I haue alreadie declared Alwayes they thinke that if any man shall imagine that by vertue of these wordes This is my body the substance of bread was chaunged into the substance of Christes body as many doe thinke euen vntill this day then in steade of one Transsubstantiation of the substance of bread into the substance of Christs body there should be two Transsubstantiations and the substance of Christs body should againe be turned into bread for like as Christ speaking of bread saith This is my body euen so Christ speaking of his body calleth it corne of wheat in these words Verily I say vnto you except wheat corne fall into the grounde and die it abideth alone but if it die it bringeth foorth much fruit If by vertue of the former wordes bread bee changed into the substance of Christes body then in like manner by vertue of these words for both are spoken out of one blessed mouth the body of Christ should be turned into the substance of corne of wheat I grant there is a difference betwixt a Sacrament and a metaphore yet in neither of them is there such vertue in the word is to change the substance of any thing IN the last head let vs consider with what strife and reluctation this erronious doctrine was intruced vpon the Church I holde the Monke Damascene to bee the first author thereof who perceiuing that his opinion was repugnant to the doctrine of ancient Fathers namely to the doctrine of Basilius Magnus who calleth the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is figures of the body and blood of Christ. He forgeth a friuolous shift to excuse his contradiction to Basilius because saieth hee Basilius calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the wordes of the blessing but after the pronouncing of the wordes of the blessing they are no longer figures but the very body and
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
Canon containing a rehearsal of the bookes of holy Canonicke Scripture it declareth the book to be supposititious wherein the 3. bookes of Maccabees are comprehended as bookes of the old Testament And againe among the bookes of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note the preeminent dignitie it reckoneth the two epistles of CLEMENT and his precepts giuen to Bishops comprehended into 8. bookes which were not to be published to all men in respect they contained some secret mysteries Canon Apost cap. 84. Is then the epistles of CLEMENT the 8. bookes of his precepts written to Bishops the actes of the Apostles written by him Canonicke Scripture books of the new Testament equall to the writings of the Apostles yet dited for the most part as secret mysteries to Bâ—…shops to be concealed and hid from the people when as the Apostle PAVL by the contrarie writing to TIMOTHIE and TITVS writeth vnto them wholsome precepts to be communicat to the people And the Apostle IOHN writeth to the Angels of the seuen Churches of Asia nothing but wholesome precepts to be imparted and communicat to the 7. Churches Apoc. 2. 3. such a candle that shall be hid vnder a bushel and not set vpon a candlesticke to giue light vnto the houshold of God I dare not imagine that either the holy Apostles or yet CLEMENT one of the Apostles faithfull successours did euer light such a candle The allowance which these Canons of the Apostles got in the sixt generall Councill Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greeke into Latin glorieth so much was vpon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glorie much First because in that generall Councill HONORIVS 1. sometime Bishop of Rome was condemned of heresie Secondly because in that Council the Bishop of Constantinople was ordained to be in equall authoritie with the Bishop of Rome And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiasticall offices to marie these constitutions I say were vtterly disallowed and the 5. chapter of the Canons of the Apostles gote better allowance because in it it was statute and ordained that the Bishop Elder or Deacon who repudiateth his own wife vnder pretence of religion shall be excommunicat and if he continue so doing he should be deposed Now this generall Councill making in so many principall points against them and onely gracing the supposititious booke of the Canons of the Apostles of purpose to disgrace the constitutions of the Romaine Church if HOLOANDER had remembred what he had bene doing he had bene more sparing in alledging the authoritie therof The shortnes of the treatise wil not permit me to make plaine to the reader how the Council gathered by CONSTANTINVS POGONATVS and the fathers of that same Councill gathered againe by IVSTINIAVNS 2. to perfite the worke they had immediatly afore begun both constitute but one generall Councill Alwayes if any thing seeme to be made vp against vs by the alledgance of a testimonie out of the booke of the Canons of the Apostles remember in what time this testimonie is alledged namely in the 68 1 yeere of our Lord. If IVSTINVS MARTYR or IRENEVS or any ancient father neere vnto the Apostles dayes had cited a testimonie out of this supposititious booke it had bene more likly that the Apostles had giuen command to CLEMENT Bishop of Rome to write that booke As touching the third maske of antiquitie to wit the decretall epistles in the first Tome of Councils and the distinctions of GRATIAN falsly ascribed to the ancient Bishops of Rome I hope in the mercy of God to remember a few of them specially in the 3. Centurie but not to the honour of impudent and vnlearned fellowes who haue forged these decretall epistles as if the world in all ages could produce no broods of better spirits then the asses compositours of these decretall epistles As concerning the accurate speculations of DIONYSIVS AREOPAGITA who was neuer rauished vp vnto the third heauen as PAVL was neither sawe things that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things that cannot be spoken and which are not possible for any man to vtter as PAVL did 2. Cor. 12. ver 4. I say of him onely two things First if he had beene so ancient a writer as Papistes speake and the disciple whom PAVL conuerted by his preaching in Mars street Acts 17 then ancient writers had made mention of him such as IVSTINVS IRENEVS and CYPRIAN and such others but of his writings no mention is made in the greatest antiquitie Secondly I say with that reuerent Doctour of our own nation Mr THOMAS SMETON that the books giuen out vnder the name of old DIONYSIVS AREOPAGITA sunt prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are altogether fecklesse impertinent frivolous books Of Heresie EPIPHANIVS Bishop of Cyprus when hee writeth against Heretiques he intituleth his booke Panarium that is a medicinable boxe or shrine whereinto are contained sauing medicaments against the venome oflying doctrine albeit heresie be a poysonable and hurtfull thing yet treatises of heresie haue bene compiled not to hurt any man but to giue warning to eschewe the pernicious snares of the deuil Like as learned men who haue written of the nature of herbes haue not onely written of such herbes as are meete for food and of such as haue a medicinable vertue to cure diseases but of those also that are venemous and poysonable to the end that men beeing warned of the perill that is in eating of them they may escape danger and be kept in safetie In all ages wicked men haue bene like vnto IVDAS when hee entred into the garden of Gethsemane where Christ was praying and sweating bloodie teares for the saluation of mankinde he stepped in into the garden only of purpose to betray his master so doe wicked men in our daies read the holy Scriptures diligently walking as it were in the middes of the garden of God but onely of intention to betray Christ Iesus and to gainsay his euerlasting trueth On the other side it becommeth vs well when we are driuen either by necessity or by some honest occasioÌ„ to be in places where Satan hath set vp his throne to be walking as it were through the garden that Satan hath planted then let vs mark diligently the abominatioÌ„s of the deuill the multitude of serpents and vipers that are lurking there and giue warning to poore soules who are intangled with error to leaue that habitation of Dragons to come forth out of that comfortlesse den to the end their soules may be refreshed with the delectable flowres of the garden of God I hope in the mercy of God so to speake of heresy as I shal moue no man to be an Heretique And as concerning the rayling words of the aduersaries of the truth who haue with opeÌ„ mouth proclaimed vnto the world that we are Heretiques
I am the lesse moued with their speaches because it is the custome of lamed creeple men to be mounted vp on horsebacke an euil cause supporteth the own infirmitie by the loude trumpet of rayling wordes yet haue they not cleared to the world that wee maintaine obstinatly any point of doctrine repugnant vnto the articles of true faith and vnto the principall grounds of Christian religion preached by Christ and committed to write by the holy Apostles Let them be as prodigall in their curses as they please crying out against vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answere with simplicitie of a humble mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a thing hanged vp in the Lordes Temple and dedicat to God Haue we not seene with our owne eyes deepe woundes made in the flesh of man that haue beene needled by skilfull Chirurgians and in end cured and healed and the skinne of man cutted in twaine by the sword vnited againe by the needle medicinable plasters That doctrine which endenoureth to needle the wounded world and to vnite it againe vnto that holy doctrine taught by the Apostles and Euangelistes and professed in the first hundreth yeere of our Lord shall we call it hereticall Shall we be so babish that wee cannot discerne the sword from the needle conjunction from separation healing from hurting welfare from woe If we knew Christ Iesus and the power of God working by his word we had not so rashly condemned the trueth of God The Iewes spake as confidently against Christ as euer the Councill of Trent hath spokeÌ„ against vs We hâ—…ue a law according to our lawe hee ought to de because hee made himselfe the Sonne of God Ioh. 19. ver 7 Vnder pretence of zealous keeping of the Law made against blasphemers Leuit 24. 15. they condemned the holy One of God as a blasphemer But his father by loosing the sorowes of death receiuing him into heauen placing him at his owne right hand annulled ipso facto that rash sentence giuen out in earth against the innocent Lamb of God Euen so the Lord in his owne appointed time by receiuing our soules into those celestiall mansions prepared for his owne Saintes shall vndoe the rash decreetes that are giuen out against vs in the earth In all ages this matter hath bene contrauerted and Heretiques haue obstinatly maintained their bad and reprobat opinions and as obstinatly refused the odious and vile name of Heretiques and this question in our dayes is like to a flame of fire which no aboundance of water can sloken The definition of an heresie we haue alreadie set downe in the 3 chap resteth nowe in this treatise to ponder the name it selfe to consider the ground of heresie the propagation and preuailing power of it at sometimes the greater and more preuailing power of the curse of God making heresie in end to wither as the figge tree did that was cursed by Christ And finally to declare what should be the cariage both of Pastours magistrats and people toward Heretiques 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of the Greeke language and very ample in signification for it signifieth a choosing Now it is certaine that it is no fault to a man to take a choise when God doth offer it vnto him as when it was offered to SALOMON to aske what hee liked best he choosed rather to craue wisdome then riches from God 1. Reg. 3. and when DAVID choosed rather to fall into the hands of God then of man 2. Sam. 24 ver 14. DAVID in choosing the pest rather then the sworde or famine tooke a choice which was offered vnto him by God And the pondering of the generalitie of the worde may declare that in things indifferent wherinto God hath granted vnto men a libertie free choice such as eating of flesh or abstinence from it marying or not marying a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON and a man is not to be called an Heretique because he marieth because God hath giuen him libertie to marie or not to marie as a man listeth best prouiding alwayes he seeke counsell of God to dispose him in such indifferent things that way whereby he shall be most meete and able to glorifie God For true it is that the Euangelist writeth No man hath seene God at any time the onely begotten Sonne of God who is in the bosome of his Father he hath reueiled him Ioh. 1 which words plainly doe testifie that in matters of faith God hath not giuen vnto a man a free choice to embrace what opinion he pleaseth but God hath tied bound vs in matters of faith to the mouth of his deare Sonne to the ende we should thinke no other thing of God then Iesus Christ hath reueiled vnto vs. Now anent the ground of heresie I followe the opinion of AVGVSTINE in his booke of exposition of some places of the epistie to the Galathian wherein hee compareth Heretiques to the sonnes of KETVRA whome ABRAHAM maried after the death of SARA Gen. 25. These children were procreated of an old father and of a yong mother euen so Heretiques pretending antiquitie of Scripture but forging vnto them a new yong sense whereinto Scripture was not written they become defenders of a false opinion The words of S. AVGVSTINE are these Ex occasione antiquaeveritatâ—…s in novitio temporalique nati sunt mendacio that is through occasion of antiquitie of the trueth they are borne into the noveltie of a temporall lie so that AVGVSTINE his judgement soundeth to this that Heretiques pretend antiquitie of scripture for their father but they are more like to KETVRA then ABRAHAM following rather the noueltie of error then the antiquitie of veritie In this maner IRENEVS thinkèth that heresies do spring vp of a false vnderstanding of holy Scriptures vsing the comparison of men who breake the golden image of the king after it is molten againe fashion it according to the similitude of a Foxe now it can not be called the kings image any longer albeit it be composed of that selfe same golde whereof the kings image was made euen so when wordes of Scripture are drawen to a new false hereticall sense count that new sense heresie not Scripture Iren adversus Ualent lib. 1. cap. 1. Now these opinions of IRENEVS and AVGVSTINE concerning the originall ground of heresie do well agree with the word of Christ himselfe written in holy Scripture Are ye not therefore deceiued because ye know not the Scriptures neither the power of God Marc 12. 24. The Sadduces knew wel eneugh the wordes of scripture but not the right sense and meaning of them And therfore it is great wisdome to mixe our reading with prayer to the ende that the Lorde who guided the
Apostate who permitted no Councils to be assembled in time of his gouernement are haters of free and lawfull conuocated assemblies And incase good men fortuned to bee assembled together by any occasion as it happened in the Councils of Millan and Ariminum in the dayes of the Emperour Constantius the indeuours of the Emperour sometimes to circumueene at other times to terrifie or to wearie the honest mindes of vpright men plainely testified that hee was afraide of the sentence definitiue of a lawfull Councill Therefore let vs thinke with our heart and say with our mouth that lawfull assemblies are necessary for the furtherance of the Kingdome of GOD. Concerning the authoritie of Councils which is the principall subject of this Treatise there are three diuerse opinions Some with excessiue praises aduance Councils and count them equall to holie Scripture namelie the foure first Generall Councils The Councill of Nice Constantinople Ephesus and Chalcedon and they compare them vnto the foure Euangels and to the foure Riuers of Paradise Others doe vilipende Councils and striue against them for euerie light cause as the Arrians did against the Councill of Nice for that one worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not founde in Scripture The third opinion is of those who neither will vilipende Councils nor equall them to sacred Scripture because holie Scripture is absolutelie and without all contradiction to bee belâ—…eued but Councils may bee corâ—…ected one by another as namelie Nationall Councils by Generall Councils and anterior Generall Councils by posterior at such times as thinges that were hidden from the vnderstanding of men before are brought to a more manifest light and notorious knowledge And in this opinion is that holy Father AUGUSTINE in his bookes written against the Donatists Now they who were in the first opinion to wit that the first foure Generall Councils were equall vnto the writinges of the foure Euangelists euery one of them leaned vpon an vnsure and deceitfull ground and so it came to passe that they were both deceiued themselues and likewise they deceiued others For Gratianus was the bolder so to speake because Pope Gregorie had spoken the â—…ame before him Pope Gregorie spake so because hee had a resolution in his owne minde to bee obedient to the acts of the Councill of Nice O but after him there commeth in a succession of Popes who will not bee content to bee ruled with the Canons of the Councill of Nice albeit they spake as Gregorie spake yet they did not as Gregorie did for they usurped jurisdiction aboue all the rest of the Patriarches expresse contrarie to the Canons of the Councill of Nice wherein it is statuted and ordained that the Bishop of Alexandria shoulde attende vpon the Churches of Aegypt and the Bishop of Rome should attende vpon the towne of Rome and the suburbicarie Churches according to the custome obâ—…erued of old What is this els but a mocking of the world in word to â—…ay that the 4. first Generall Councils are like vnto the 4. Euangelists and in deed manifestly to transgresse the ordinances of the Councill of Nice Are not the Bishops of Rome in this case like vnto Theophilus B of Alexandria when a great number of Monks came from the Wildernesse of Nitria to Alexandria of purpose to slay him Theophilus met them and with pleasant wordes mitigated their wrath for hee sâ—…id vnto them Brethren I see your faces as the face of God This he said not because he had a good liking of them but rather to bee free of their danger So doeth Gelatius and other Bishops of Rome speake reuerentâ—…y of the Councill of Nice to the end that the sixt Canon foresaide which they haue so manifestly transgressed may bee ouer-passed with the more fauourable pardoning of the transgressours because they speake good of the Councill If this bee a good forme of dealing let the wise Readeâ—… judge The Hypocrites also will praise the Law-giuer to wit the eternal GOD but they wil not be obedient vnto his Lawe yea they will take his Holy Couenant in their mouthes yet they hate to bee reformed But the Romane Bisshops should doe well either to bragge lesse of the Nicene Councill or els to be more obedient vnto the acts thereof Moreouer if the 4. first General Councils be like vnto the 4. bookes of the Euangâ—…l then is it as great a sin to falsifie the acts of the Coun. of Nice as to falsifie the Gospel of IESUS CHRIST according to S. Maâ—…hew But so it is that the Bishops of Rome for desire of preheminence falsified the acts of the Councill of Nice alleadging an act of that Councill whereby the Bishops of Rome were ordained to bee Iudges of appellation whensoeuer anie man did appeale from his owne ordinarie Bishop then shoulde his cause bee judgâ—…d by the Bishop of Rome But when all the principall Registers were sighted by the Councill of Carthâ—…ge no such constitution was founde in the Canons of the Councill of Nice for it was but an act of the Councill of Sardica and that both temporall and personall as wee haue before declared Therefore the sixt Councill of Carthage ordained such persons to bee excommunicated as should at anie time hereafter appeale from their owne ordinarie Bishop to anie Bishop beyond sea meaning inspeciall of the Bishop of Rome because the question agitat in the late Councils of Carthage was concerning his authoritie The second opinion concerning the authority of Councils is the opinion of Heretiques who altogether vilipend the authorâ—…tie of good Councils albeit they haue weyed mens opinions in the just ballance of the holy Scripture onâ—…ly and haue rejected no doctrine but that onely which being weyed in that most perfect ballance is found light Concerning these men it is superfluous to speake much they are like vnto dogges whose friendship goeth by acquaintance and is not ordered by reason and therefore if a friend come to the house hee barketh at him because hee hath not seene him before but incase hee see a thiefe and prodigall waster of all the substance of his maisters house hee will not barke against him if so bee hee bee familiarlie acquainted with him euen so notable Heretiques they raile against the trueth of GOD euidently proued by Scriptuâ—…e and confirmed by authoritie of Councils onelie because they are well acquainted with the lye and they are strangers from the trueth of GOD. The third opinion is best of all the rest forasmuch as by it neither are Councils vilipended nor yet honoured out of measure but they are regarded in so farre as they speake that thing which GOD hath spoken in his sacred Scriptures before them No greater honour did the Councill of all Councils conuâ—…ened at Hierusalem desire wherein the Apostles were presâ—…nt who were taught in all trueth by the holy Spirit yet did they not prâ—…tende the warâ—…and of the Spirit without the warrand of the writtâ—…n
word of GOD and therefore their ordinances were worthie to bee obeyed because the warrand of the Holy Spirit and the warrand of the Holy Scripture and Apostolicke authoâ—…itie all concurring together gaue a full grace to the Councill of Hierusâ—…lem For this cause in the famous Councill of Nice all their constitutions haue not a like reuerence the sentence pronounced against Arrius was well confirmed by testimonies of holâ—…e Scripture but in appointing Patriarches in attributing vnto them jurisdiction and power to conuocate Councils within thâ—…ir owne bounds for timous suppressing of Heresies they bring no testimonie of Scripture but in stead of Scripture they set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let ancient customes haue place The Councill of Nice in this point did as Iosua did who 〈◊〉 a couenant with the Gibeoniâ—…es but consulted not wâ—…th thâ—…m 〈◊〉 of the LORD Euen so the Counâ—…ill of Nice in 〈◊〉 â—…o gâ—…eat preâ—…eminence to a few men they consulted not with Holy Scripture which warnâ—…th Pastors to feede the flocke of GOD which â—…ependeth vpon them And the issue declared that Gâ—…D gaue not such a blessing to the constituting of Patriarchâ—…s as hee gaue to the condemnatour sentence pronounced against Aâ—…rius For whereas they imagined that these Patriarches 〈◊〉 great authoritie shoulde timously gather Synodes and suppresse Hâ—…reticall doctrine it fell ouâ—… by the contrary that the Patriarches were the chiefe Hereâ—…iques themselues and chiefe defenders of Heresie such as Macedonius and Nestorius Patriarches of Constantinoâ—…le both damned for Heresie the one in the Counciâ—…l of Constantinople the other in the Council of Ephesus In like maner Honorius Patriarch of Rome Cyrus Patriarch of Alexandria Macarius Patriarch of Antiochia with Sergius Pyrhuâ—… and Paulus Paâ—…riarches of Constantinople were al condemned of Heresie in the sixt Generall Councill holden at Constantinoâ—…le ANNO 681. Oâ—… this that I haue already spoken it is euident that the best way whereby Generall or Nationall Councils may maintaine tâ—…eir authoritie and bee reuerently regarded is this if in all tâ—…eir determinations they set before them the bookes of Holie Scripture and conforme all their definitiue sentences to the wisedome which they haue learned out of the volume of those holy bookes following the example of the Church of Antiochia who remitted the decision of harde questions wherewith they were troubled to the mouthes of the Apostles of IESUS CHRIST And seeing wee haue not the Prophets and Apostles personallie present in our time the next is to haue recourse vnto the writinges of the Prophets and Apostles whereby the LORD speaketh nowe to vs as hee spake of olde time by the personall presence of the Prophets and Apostles to our Fathers And it is certaine that these of Antiochia went vp vnto Hierusalem not for any prerogatiue the towne had but because the Apostles were in Hierusalem And wheresoeuer wee see the Apostolicke doctrine vnuiolably obserued in that place let vs seeke resolution of all our doubtes and if the Apostolicke doctrine be departed from Hierusalem it selfe it is but a denne of theeues as CHRIST saieth Matth. 21. 13. and if it bee departed from Rome then is Rome it selfe spirituall Babylon it is an habitation of Deuils and the Hold of all foule spirits and a cage of euery vncleane hatefull bird and the constitutions that come from Rome are not to bee regarded Notwithstanding of this the Councils that hath casten the Apostolicke doctrine behinde their backe they haue guarded themselues with another kind of armour and they indeuour to haue credite and reuerence by the multitude of Princes people and learned Doctors assenting to the determinations of their Councils by the multitude of Anathemaes more in number then those that were pronounced out of mount Eball whereby they deliuer to the Deuill and that in most prodigall forme all those that will not assent vnto their Decretes By these meanes I say such like they purchase authoritie reuerence and credite to their late Councils Neuerthelesse there is one curse in Holy Scripture more to bee feared then all the curses of the Councill of Trent namely that which Paul pronounceth in these wordes But though that wee or an Angell from Heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And like as Aarons rod deuoured the Serpents of the Sorcerers of Aegypt albeit in number they were many euen so this one curse swalloweth vp all their curses pronounced against innocent people because they will not depart in a jot from the rule of wholsome Apostolicke doctrine In like maner it is said by Moses Cursed bee hee that confirmeth not all the words of this Lawe to doe them Consequently blessed are they who firmely adhereth vnto the Law of GOD. And by no authoritie of Princes Nations Councils or Doctors will bee withdrawne from the Law of GOD. And this BULLINGER hath wisely obserued in these wordes Tametsi caeat totus hic mundus minime tamen potest creatura quâ—…quam contra verbum creator is statuere neque decreta DEI aeterni abrogare Neque valet hic eruditio aut multitudo aut sanctitas aut ulla denique authoritas nam loquente DOMINO DEO universorum merito conticescit omniâ—… caro SAMUEL certe dicebat loquere DOMINE quoniam audit servus tuâ—…s that is albeit all the uniuersitie of this worlde shoulde bee assembled together yet the creature can ordaine nothing against the worde of the Creator neither can they abrogate the Decretes of the Eternall GOD neither can learning multitude holynesse or anie kinde of authoritie auaile in this matter for when the GOD of all creatures speaketh then justly all flesh shoulde keepe silence SAMUEL indeede saide Speake LORD for thy seruant heareth Likewise hee bringeth in a worthie sentence of PANORMITANE a famous Iurist saying that greater credite shoulde bee giuen to a Laike-man speaking the trueth according to Holie Scripture then to a whole Generall Councill speaking a lye contrarie to Scripture Moreouer albeit there were worthie Assemblies holden in SILO MISPAH and CARMEL in the dayes of the Prophets yet the Prophets are verie sparing to use argumentes tâ—…ken from the authoritie of these Assemblies but the Prophets leade the people continuallie to the Lawe of GOD as to the right grounde and Fountaine of all lawfull Councils so that their ordinarie speach is this This saieth the LORD and not this saieth the Assemblie gathered at MISPAH SILO or CARMEL they were so farre from equalling Councils to the Lawe of GOD that whensoeuer they did desire reformation of the people then they laide before them the Law of GOD but not the authority of Councils whose authority is nothing els but borrowed from the Law of GOD and therefore whosoeuer aduancâ—…th Câ—…uncils so high that they would equall Councils to Holy Scripture in my opinion they are not well acquainted with the Scriptures of GOD. In the new Testament mention is