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
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
A SHORT COMPEND OF THE HISTORIE OF THE FIRST TEN PERSECVTIONS MOVED AGAINST CHRISTIANS DIVIDED INTO III. CENTVRIES WHEREVNTO ARE ADded in the end of euery Centurie treatises arising vpon occasion offered in the historie clearely declaring the noveltie of Popish Religion and that it neither flowed from the mouthes of Christs holy Apostles neither was it confirmed by the blood of the holy Martyrs who died in these ten persecutions IEREM 6. ver 16. Thus saith the Lord Stand in the wayes and behold and aske of the old way which is the good way and walke therein and ye shall find rest vnto your soules but they said we will not walke therein LVC. 10. ver 42. Marie hath chosen the good part which shall not be taken away from her EDINBVRGH Printed by Andro Hart and are to be solde at his shop on the North side of the high streete a litle beneath the Crosse ANNO DOM. 16. 13. TO THE MOST NOBLE VERtuous and elect Ladie MARIE Countesse of Mar wisheth Grace Mercie and eternall Felicitie IT hath pleased God most noble and elect Ladie to prolong my life these yeeres bypast vnder many infirmities of a dayly decaying tabernacle yet my good God hath not left me destitute of comfort to the end I might fulfil my course with joy One of my chiefe comforts vnder God was your La. reuerent hearing and faithfull practising of the worde of God I delited to see that thing begun in earth which shal be perfited in heauen The glorified Saintes in heauen they cast down their crownes at the feete of the Lambe who sits vpon the Throne When noble persons in earth humblie kisses the feete of the Son of God beares ' his light burden and submittes themselues vnto his easie yoke then some resemblance of the heauen is found in the earth The rarer this vertue is the more I reverenced it in your La person and the oftener I commended your noble houshold to God and to the worde of his grace which is able to build further and to giue you an inheritance among all them which are sanctified The Queene of Adiabene HELENE when she left her owne countrie and came to dwell at Ierusalem she filled the bellies of the poore with the cornes of Egypt and the fruits of Cyprus forit was a yeere of vniuersal famine and spared for no cost to doe good to the Saincts that were in Ierusalem therefore her name is vntill this day in reuerent remembrance And in our dayes honorable Ladies who refreshes the barren soules of ignorant people in this land with examples of humilitie modestie godlinesse and all other Christian vertues many generations after vs shall call them blessed The Lord in mercie augment the number of honorable persons who rejoyce to goe vnto the house of the Lord. These are the toppes of the mountaines which beeing once free and not couered with ouerflowing waters it is a comfortable presage that the great flood that drowned the world shall be abated These are the Minerals of gold and siluer which are not easily found out but after they are discouered they replenish the land with infinit treasures of riches The Prophet ZACHARIE when he saw in that celestiall vision IEHOSHVA his body honoured with change of apparell wished also the Diademe to be set vpon his heade but if he had seene the Diademe set vpon his head and the body lapped vp with ragges of vile apparel hee had wished the body also to be honoured with ornaments proportionallie agreeing to the heade It hath pleased the wisedome of our God in this part of the countrie whereinto I dwell first to decke with glorious ornaments the head the Lord in mercie cloth the body also with change of rayment to the end that Satan that vigilant enemie who delighteth in the filthie ragges of our beggerly apparel may be grieued for our change from worse to better I speake the truth in Christ I lie not my conscience bearing me witnesse that it is lawfull to me toreuerence the image of Christ where euer I see it clearely shining either in rich or in poore And so much the more because it was my lot to conferre with many persons of a contrarie religion whom I found to be like reprobat siluer fra whō the drosse could not be separated What is next If they will harden their heartes against the truth of God then let the dead burie their dead but let the noble house of Mar follow Christ. Receiue from my hands Madam this short cōpend of the ten first great persecutions with certaine treatises added to the compend of the historie and be not afraid to follow the religion and faith of the Apostles and Euangelists because their eares heard the words of the great shepheard of our soules their eyes saw God manifested in the flesh they were chosen to be faithful witnesses to the world of the doings sufferings and doctrine of Christ the holy Ghost was sent to teach them in all trueth Here we may rest vpon a sure foundation against the which the gates of hell cannot preuaile Next to the Apostles their true successours are to be had in reuerent regard who sealed vp that faith which they receiued from the Apostles with riuers of blood for the space of three hundreth yeeres To this antiquitie of Apostolicke doctrine let vs firmely adhere This is the clearest mirrour whereinto the precepts of wholesome doctrine are contained After the holy Apostles had finished their course the disciples of the Apostles were worthie men yet not like vnto the Apostles who had bene both called taught immediatly by Christ. If any doūg was in their sacrifices it was couered by the glory of their sufferings the fire wherwith they were burnt the water wherinto they were drouned the aire wherinto their bodies were hanged vp the mountaines wildernes through which they wandered the darke prisons whereinto they were enclosed as people vnworthie of libertie whom notwithstanding the Son of God had made sree and they were free indeede Yea all the verie elements the light of Heauen wherefra by most vnrighteous violence the righteous heires of heauen were excluded all these I say were witnesses of their glorious sufferings Vnder pretence of climming to this antiquitie the Papists would cloacke the turpitude of their new found doctrine So did the Hagarenes boldly vsurpe the name of Saracenes yet they were but the brood that spran◅s out of the bellie of HAGAR the handmaid of SARAH And the Priests boy in the daies of ELI came vnto the Caldron while the flesh of the peace offering was seithing and thrust in his flesh-hooke all that the flesh-hooke brought vp the Priest tooke for himselfe This thing was done by violence but the Priest had not just right to euerie piece of the sacrifice that the flesh-hooke brought vp The Romaine Church in our dayes hath borrowed the flesh-hooke of the Priestes boy and violently arrogates vnto themselues the faithfull keeping
that he himselfe was sent from aboue to saue the worlde and by vertue of his Baptisme men should bee made immortall euen in this world in such sort that they should neither waxe olde nor taste of death Euseb eccles hist. lib. 3. cap. 26. This heresie EPIPHANIVS compareth to Aspido-gorgon in Egypt a great serpent inclosed into a vessel of lame with many other serpents after he hath deuoured all the rest of the serpents he beginneth to gnaw his owne taile for hunger and to destroye himselfe Epiph. contrahareses so did this heresie vndoe it selfe by promising great things which MENANDER could not performe neither in himselfe nor in others In this age also sprang vp EBION who denied the diuinitie of Christ and saide hee was onely a man begotten betweene IOSEPH and MARIE and that the obseruation of MOSES Law was necessarie to eternall life his followers were called Ebionites either by the name of their master EBION or else as EVSEBIVS thinketh for their poore beggerly opinion they had of Christ supponing him onely to be a man for EBION in the Hebrewe language signifieth one that is poore Euseb. eccles hist lib. 3 cap. 27. These Ebionites damne all the epistles of PAVL and count him an Apostat from the law and they admit no part of the Newe Testament for canonicke Scripture except the Gospell of MATTHEW CERINTHVS about the same time was the author of strange reuelations which he said he had receiued from Angels that after the resurrection from the dead Christ should haue an earthly kingdome in this world and that the subjectes of Christes Kingdome should eate and drinke and marie and keepe holy dayes and offer sacrifices for hee himselfe was a man giuen to fleshly lustes and he imagined that the pleasures of Christs Kingdome shuld consistin fulfilling the concupiscence of the flesh Euseb. eccles hist lib. 3. cap. 18. Likewise in this age sprang vp the errour of the Nicolaitanes vpon this occasion as CLEMENS ALEXANDRINVS doth write Strom. 3. One of the Deacons chosen by the Apostles to haue the ouersight of the poore Acts 6. had a beautifull woman to his wife was accused of ouer great jealousie To purge himselfe of all suspition of that fault hee brought his wife into the mids of his brethren and said he was content that any man should marrie her Of which wordes many tooke occasion to liue promiscuously like beastes no man hauing his owne proper wife but making them common Howbeit NICOLAVS is said to haue liued himselfe in matrimoniall chastitie contenting himselfe with his own wife alanerly Euseb. eccles hist. lib. 3. cap. 29. Noght the lesse his foolish and vnaduised speaches were the occasion of a most wicked damnable errour of the Nicolaitanes whereof the Lord speaketh in the Reuelation of IOHN that he hated it Apoc. 2. This is that heresie which GREGORIE the seuenth imputed to all married priestes but with what equitie marriage ordeined by God and honorable among all men can be called an heresie hated of the Lord let the Christian reader judge Of Antiquitie TO the historie I haue adjoyned certaine Treatises containing contrauerted questions in our time for decision whereof it is necessarie to haue recourse to the writings of the Apostles the custome of the Primitiue Church adhering to the Apostolicke doctrine firmely euen vnto the death Our first treatise Godwilling shall be of Antquitie Now this doctrine is to be spread out into foure branches First we shall speake Godwilling of Antiquitie of veritie next of Antiquitie of errour thirdly of Antiquitie of custome and fourthly what is the best way to discerne betweene the ancient veritie and the olde lie Antiquitie of veritie is the way of saluation pointed out by the finger of God from the beginning of the world of this way speaketh IEREMIE cap. 6. ver 16 Seeke out the ancient wayes and walke in them ye shall find rest vnto your soulâ—… Antiquitie of errour is an adding pairing altering or contradictioÌ„ to the ancient way pointed out into this word of God and of this Christ speaketh in the Gospell of Matthew Ye haue heard it said of old Thou shalt not slay c. but I say vnto you he who is angrie with his brother without a cause is worthy of iudgement Mat. 5. ver 21. and 22. Whereby Christ declareth that the false interpretation of the law whereby the spirituall lawe was drawen to a corporall and a grosse sense and meaning yet was this errour ancient and was heard of old time but the verie description of antiquitie of errour declareth that it is not so ancient as the trueth forsomuch as it is a depravation marring of the afore-existent trueth either one way or other The third sort of antiquitie is antiquitie of custome that is certaine customes that crept in into the Church of God partly in the dayes of the Apostles partly soone after their dayes such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is feastes of loue epist. lude ver 12. and after the Apostles dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is three dippings in water in the sacrament of Baptisme These customes were neither authorized by Apostolicke precept and commandement neither abrogated by Apostolicke prohibition but tolerated into the Church vntill the time they were abused as we see clearely 1. Cor. 11. ver 20. 21 22. Now as concerning antiquitie of veritie first we shall declare where it should be sought secondly when it is found what is the vertue and power of it thirdly how it ought to be reuerenced loued and followed of vs. And first antiquitie of veritie is to be sought as the Apostle S. IOHN and beloued disciple of Christ sought it to wit out of the mouth of him who was from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing which was from the beginning Iohn 1. ver 1. as if hee would say I present vnto you no newe doctrine but that which I receiued from the mouth of Christ himselfe who was existent albeit not manifested in the flesh euen from the beginning of the world In the beginning was the word c Iohn 1. ver 1. If this way we seeke antiquitie wee assuredly finde the ancient way of God whereinto wee should walke and get rest vnto our soules Ierem 6. ver 16. Antiquitie is not to be sought as PSAMMETICHVS King of Egypt sought it from new wained babes keeping them in in secret custodie without hearing any articulate voyce or intelligible speech whereby he might discerne what people and language was most ancient HERODOT EVTERP this was a follish seeking out of antiquitie from them that were not ancient Next when we haue found out the ancient trueth consider the vertue and power of it It is strong and mightie in operation like vnto Christ the author of it whose hnmilitie and apparent weaknesse bruiseth and dasheth in pieces all the glorious strong and stately things of the world that are
authoritie to forbid to eate meates that are created by God to the vse of men they vsurpe authoritie ouer the conscience of men binding where God hath loosed loosing where God hath bound and mixing heauen and earth through other as if men on earth should haue such absolute soueraignitie ouer the conscience euen as the God ofheauen hath This is called an apostasie from the faith not because all defection is finished in this but because all defection is grounded in this one point to set a mortal man in the chaire of God to attribut vnto him such absolut souerainitie ouer ourcoÌ„science as God had ouer the conscience of ADAM Gen. 3. as miserable experience hath clearely manifested in the Popedom Doth not the Apostle PAVL craue that the seruice that we offer to God should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a reasonable seruice Rom. 12. ver 1 But when we are led away either with the conceits of our owne hearts or yet when we cast off the yocke of God and stoupe downe the necke of our conscience vnder the lawes of mortall men in matters of religion what equitie of reason is kept in such doing to match and equall our selues or others to God Moreouer the A post PAVL foretelleth that these backsliders froÌ„ the faith should speake lies in hypocrisie hauing their conscience seared with an hot yron 1. Tim. 4 ver 2. These words cannot be properly applyed to the old Heretiques of whoÌ„ we haue spoken who ascribed the institution of matrimonie to Satan the creatioÌ„ procreatioÌ„ of mankindvnto the deuil because they spak not falshood in hypocrisy but in opeÌ„ blasphemy therfore they might haue bene easily discerned auoided yea in other heades of their doctrine concerning the natiuitie and death of Christ they were so blasphemous that in the worde putativé natus mamfestatus mortuus they were the very aduocats of the deuill lren lib 3. advérsus Valent. cap. 20. 39. But in the Popish church the lawes forbidding mariage to some men and meates at sometimes are so coloured with appearance of holynes that the forgers of such lawes in hypocrisie had neede to be pointed out by the finger of God in his worde to the ende that no maske nor visard put vpon vngodlinesse should peruert the vnderstanding of men But the more subtle hypocrisie that should be vsed the more vigilant and wakrife should the Lordes forewarned people be that they were not deceiued by lies spoken in hypocrisie Likewise the Apostle foretelleth that these deceiuers should haue their ' consuence seared or cut off with an hote yron In which wordes the Apostle alludeth to members of a body first feastered next senslesse and thirdly cut off with an hot yrone So are the conscience of those deceiuers fâ—…st cankered with errour next past feeling albeit wholesome admonitions be vsed for reclaiming them from errour last of all their conscience is a rotten thing and vtterly cut off Wherein it is to be marked that feeling of all senses is most necessarie a most vnseparable companion of the life begunne when the sensitiue life beginneth and ending when it endeth so that to be past feeling is all one as to be vtterly dead in body or conscience But let vs see to whom this can be justly applyed If we call to mind the obstinacie of the old Heretiques true it is that they were sensâ—…sse men of whom IRENEVS justly said that they counted themselues not ouercome by the power of the trueth so long as they adhered fast vnto their errour As if an impudent fellow who wrestleth and is ouerthrowne and is lying on his backe on the ground yet hee would denie that he is ouerthrowne because hee sticketh fast by the grip of his aduersaries garments Iren. lib. 5. adversus Valent. But apply this to the Papists of our dayes and we shall finde them tenfold more senslesse obstinat then the old Heretiques were for they haue found out meanes to harden their harts in error that when they are a thousand times conuicted by the clear shining light of the Gospell then the authoritie of their Church and opinion that it cannot erre doth locke them vp so fast in the bands of the deuill that all the trauell taken vpon them is spent in vaine they remaine senslesse hauing their conscience seared with the hote yron of Satan as the Apostle speaketh In particular the Apostle pointeth out two heades of doctrine that deceiuing teachers should maintaine to wit they should forbid mariage and they should command to abstaine from meates Marke these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forbidding and commanding The word commanding is not in the Greeke text but EPIPHANIVS thinketh this ellipsis must be supplyed by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is commanding to abstaine from meates both these wordes are imperious and pointing out men in authoritie and practising their soueraignitie in all things wherinto the eminent power of a Soueraigne is manifested hee biddeth forbiddeth hee maketh lawes and constitutions the disobedience whereof bringeth the contraueeners vnder feare of great punishment euen so the deceiuers of whom the Apostle speaketh in matters of mariage meats should not be content to tell their opinion to allure by persuasiue reasons others to embrace their opinion but being mounted vp in high authoritie they should command to abstaine from meates and they should enterdite mariage to some persons with authoritie adding paines to the commandement that the contraueeners should be deposed from their office they should be counted Heretiques they should be condemned to hell beside all other ciuill punishments which magistrates addicted to their authoritie could inflict These wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forbidding and bidding cannot be applyed to Gnostici Encratitae nor yet to the Manicheans of the next Centurie because they had no soueraignitie nor power to command Yea MANES himselfe was excoriat and put to death by the king of Persia as SOCRATES writeth lib. 1. cap. 22. and that for a light cause by reason hee could not cure his diseased sonne But the words of the Apostle clearely declareth that hee speaketh of men furnished with authoritie to bid abstaine from meates and to forbid mariage and this agreeth well with the Romaine Antichrist and his vsurped authoritie Notwithstanding of all these lawes made in the Romaine church and straite prohibition of mariage to the clergie we ought to follow the example of Christs disciples who after that they knew that celestiall voice that sounded from heauen in time of Christs Baptisme This is my welbeloued Sonne in whwÌ„ I am wel pleased heare him Mat. 3. They closed their eares and locked vp their hearts from hearkning to any voyce in the earth that spake the contrarie some said that he was ELI AS other said that hee was IEREMIAS or some of the olde Prophets but the disciples hearkning to the voyce that came downe from heauen said that he was
are reckoned amongst orders of Monkes yet was their emploiment more in desending Christians from the injurie of Infidels then in reading praying or any other spirituail exercises What became of these Templarii after they were dispersed throughout EUROPE and whether they were justly or vnjustly cut off all at one time by the ordinance of Clemens the fift in the Councill of Vienne I omit to speake but whether they had beene guiltie or innocent it was but small clemencie in Pope Clem. to giue out a sentence of death against so many before they were warned heard and sufficiently conuicted of faults laide vnto their charge The Orders of Carmelâ—…es who dwelt vpon Mount Carmell where Helias prayed and of Camaldinenses Ioannites the Order of white Monkes of the holy Trinitie of S. Clara of Penitentiers and scourgers of themselues of Crosse-bearers and Starrebearers of Minimes and of Bonehomes of Penitent sisters of Saccit of Bethlehemites of the seruantes of Marie of Georgians and many more This multiplication of Orders declareth that there was greater care amongst late Monkes to find out some dissimilitude of habite and ceremonies amongst themselues then to conforme themselues to the similitude of CHRIST The Orders of the Franciscans and Dominicans ouerspred the worlde about the 1200. yeere of our LORD Their number in short time was mightilie increased so that the Francisâ—…ans rejoyced that there were founde of their Order in diuers Nations two thousande one hundreth fourescore and sixe Monasteries And the Dominicans numbred foure thousande one hundreth and fourtie sixe Monasteries in EUROPE all professing their Order as Creccelius sometime an Augustine Monke reckoneth These were like vnto the Frogs of AEGYPT whose number made them to bee fearefull And like vnto the Grasse-hoppâ—…rs of AEGYPT which ate the residue that remained and escaped from the Haile These were like vnto Mothes in a garment like Myce in a barne like Caterpillers amongst corne and roust in mettals so offensiue vnto the world that the people groned for the oppression of begging Friers The Dominicans followed the rules of the Augustine Monks this is the cause wherefore Creccâ—…lius of whom we spake before reckoneth not the Dominicans as one of the principall stockes and rootes from which other Orders as branches did proceed Both these Orders of Franciscans and Dominicans had their allowance and confirmation from Innocentius the third who dreamed that the Church of Laterane was bowing and inclining to fall and that saint Francis and saint Dominicke set to their shoulders to vphold the decaying Church of Laterane What wonder is it that these Orders teach a doctrine of lyes dreames whose confirmation coulde not bee obtained vntill Pope Innocentius the third dreamed that these two did vphold the Church of Laterane In the Sermones of the begging Friers saint Francis is extolled with excessiue praises as if by long fasting earnest prayers and deepe meditations he had beene counted worthie to see Celestiall visions and to bee marked in handes feete and side with the markes of the sufferinges of CHRIST Notwithstanding of all these Hyperbolicke praises in the verie beginning of his deuotion hee beganne at theft and stole money from his father and gaue it to a Priest to helpe the reparation of the Church of saint Damian And for this cause his father tooke him and did beate him with manie stripes In so farre that they who doe pleade saint Francis cause deny not that hee tooke away his fathers money neither doe they deny that for this cause hee was chastised by his father but they call the foresaide chastilement persecution The Monkes and Friers of the Order of Saint DOMINICKE doe attribute vnto him both in his life-time and after his death the working of so manie and so great miracles as if it were their purpose not onely to preferre him vnto saint FRANCIS but also to equali him to CHRIST and to his Apostles Notwithstanding his greatest deuotion was in beating himselfe thrise â—…uerie night with an yron chaine partlie for his owne sinnes partlie for the sinnes of other men who were aliue and partlie for the sinnes of those who were in purgatorie This fact I saie was as foolish and derogatorie to the honour due to CHRIST and to the merites of his sufferinges as anie thing that was done by that notable foole saint FRANCIS The latest Orders such as the Iacobines and Capuscings are but branches of the Francisâ—…ane and Dominicane Orders and are famous as Erostratus was rather for euill then for good The lapuscings are fine Trumpetters to proclaime warre-fare against the Citie of GOD And the Iacobines are souldiours of Sathan to put hande to worke and to fight against the Heauen in not sparing the Anointed of GOD and him who was anointed with that Celestiall oile that came from aboue as they themselues and others of their Religion doe affirme Concerning the Iesuites who may more properlie bee called Layolites then Iesuites because they walke rather in the foote-steps of Layola the author of their sect then in the footesteps of IESUS who neuer taught any man to follow the way of Cain as they doe But Layola was a souldiour and delited in shedding of blood Of them I say I am in doubt whether to call them an Order or not for the old Aenigma is reuiued in them Vir non vir percussit non percussit lapide non lapide avem non avem super arbore non arbore Euen so the Layolites may be called an order and not an ordere because they will not be bound vnto a certaine habite as a distinguishing note separating them from other Orders lest by their habite they shoulde bee discouered and made knowne to Princes against whose estate they trafficke with most treasonable attemptes neither will they conteine themselues within their owne boundes as if they woulde counterfeit the Apostles but with a preposterous counterfeiting called by the Gracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were the Ambassadours of CHRIST the Iesuites are the ambassadours of the antichrist the Apostles endeuoured to set vp the Throne of CHRIST by preaching the death of CHRIST the Iesuites endeuour to repaire the losse of the antichrist with the slaughter of Christian Princes O generation of Vipers the broode alreadie conceiued in their venomous breastes will bee their destruction as it is the destruction of the feminine Vipers but I leaue a description of their bloodie attemptes to others who haue better knowledge of the profundities of Sathan more clearely manifested in them then it was of olde in the tenne persecuting Emperours To all these fore-mentioned Orders one thing is common that they are all obliged bound by vowes of chastity pouerty obedience euery one to the atteÌ„dance of his owne order the Layolites haue added the vow of temperancie without which custody it is hard to keepe chastitie the vow of chastitie is good prouiding that Matrimonial chastity be included vnder the generality of the word
imposition of hands which constitution he confirmed with a foolâ—…sh reason because none of the 70. disciples whom Christ adioyned as helpers to the Apostles had power by imposition of hands to coÌ„fer the gift of the holy Spirit Now the time is come wheÌ„ euery man endeuoureth with some nouelty and new toy which hath not bene heard before to goe beyond his predecessors Benedict 1. continued in his charge 4. yeres 1. months 28 dayes Hee had great griefe in his time because the preuailing power of the Lombards oppressed the countrie of Italie the town of Rome was sore pinched with famine The heart griefe he conceiued for the calamitie of the country is thought to haue hastned his death Neuerthelesse he had this comfort that the Emp. Tibâ—…rius 2. in whose time hee ministred sent shippes loadned with cornes froÌ„ Aegypt to support the distressed estate of the Romans Tiberius was indued with many good qualities princely gifts he was valiant godly and liberall and the more bountifull hee was to the poore his riches so much the more abounded for beside the treasures of Narses that were brought to him from Italie when Narses died he found also in his owne palace vnder a crosse of marble which he commanded to be raised and not to be tread vnder feet any longer but to be set in a more honorable place there I say he found an infinite treasure of siluer gold Finally when he ouercame the Persians such quantitie of gold siluer precious things were atchieued as none of his predecessors had obtained the like so that the prouerbe hee who soweth largely shall reape largely had viue performance in the person of the noble Emperour Tiberius After Benedict succeeded Pelagius 2. and ministred vnder the reignes of Tiberius Mauritius 10. yeeres 12. months 10. dayes Hee was elected without the foreknowledge of the Emperour contrare to the custome obserued in those dayes but he excused himselfe to the Emperour Mauritius by sending Gregorius ambassadour vnto him and declaring that the towne of Rome was besiâ—…ged by Lombardis so that no messenger could bee sent from Rome to Constantinople to acquaint the Emperour with his election The forme of the siege of Rome was this The Emperour Mauritius had hired Sigibertus King of France to make warre against the Lombards and to driue them out of Italie but his armie was ouerthrowne by Eucharis King of Lombards with this victorie the Lombards were puft vp and they besieged the towne of Rome they had also taken it if they had not bene hindered by great inundation of waters The inundation of Tiber was extraordinarie it ouerflowed the walles of the towne of Rome and brought with it a multitude of Serpents which afterward putrifying corrupted the aire whereof arose a vehement pest in Rome and Pelagius 2. in this contagious sicknes ended his life Gregorius 1. called Magnus succeeded to Pelagius 2 and ministred 13. yeeres 6. moneths 10 dayes He was chosen with consent of the Clergie and people but he was vnwilling to accept the office And hee wrote to the Emperour Mauritius that he should not assent neither to the desire of Clergie nor people but his letters were intercepted by the gouernour of the towne of Rome and rent in pieces And other letters were written vnto the Emperour requesting him to condescend that Gregorius might haue the office whom both Clergie and people had elected The Emperour agreed willingly to his election for he had beene acquainted with him in Constantinople when he came ambassadour from Pelagius 2. to excuse his ouersight in accepting the office of the bishop of Rome before the Emperour was foreseene of that purpose He brought into the Romane Church the forme of the Greeke Letanies and ordained that in their prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should bee nine times repeated This prayer is thought to haue beene vttered by multiplied repetitions in the dayes of the Emperour Iustinus when Antiochia was terribly shaken with a vehement earthquake the few number that were aliue saide LORD haue mercie LORD haue mercie which in Greeke Kyrie Eleison hee borrowed also from the Liturgie of the Iewes Allelu-iah and added these wordes vnto the Latine seruice Diesque nostros in pace disponas that is in peace dispone our dayes He was the first that deuised the stile of Seruus servoram Dei that is the seruant of the seruants of GOD taking occasion as appeareth so to doe by the arrogant attempt of Iohn Patriarch of Constantinople called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iciunator who had vsurped the stile of Oecumenick or vniuersall bishop to whom Pelagius 2. and Gregorius 1. mightily opponed themselues and called him the forerunner of the Antichrist who durst vsurpe such an arrogant stile But marke now I pray you how farre ambition preuailed both in the chaire of Constantinople and in the chaire of Rome The humilitie of Christ was now laide aside notwithstanding of their humble stiles servus servorum Dei and the first occasion that was presented vnto them of vsurpation of the stile of vniuersall bishop it was greedily embraced First Iohn called Ieiunator Patriarch of Constantinople saw that the Emperiall seate was in Constantinople and that the towne of Rome was besieged by the Lombards Now he thought it was time to stirre and to aduance his owne chaire aboue all chaires And incontinent after Bonifacius 3. finding himselfe in fauour with the Emp. Phocas gladly accepted that same preheminence in his owne person which his predecessors had damned in the person of Ioannes Ieiunator so they were all for the most part a nest of ambitious Prelats preaching the humilitie of CHRIST but hunting for the supremacie foretold of the Antichrist Read the Epistles which Gregorius writeth to Mauritius detesting and abhorring this supremacie whereat the Patriarch of Constantinople aimed Amongst other things he saith Exclamare compellor ac dicere O tempora ô mores ecce cuncta in Europae partibus barbarorum iurisunt tradita Destructae urbes euersa castra depopulatae prouinciae nullus terram cultor inhabitat tamen sacerdotes qui in pavimento cinere flentes tacere debuerunt vanitatis sibi nomina expetunt novis ac prophanis vocabulis gloriantar that is to say I am compelled to cry out O times O maners beholde in all the parts of Europe all things lye vnder the reuerence of barbarous people townes are destroyed castles are ouerthrowne provinces are spoyled no labourer inhabiteth the lande Notwithstanding the Priests who should lye in ashes vpon the ground weeping they are seeking vnto themselues nâ—…nâ—…s of vanitie and they glory in prophane stiles Nowe apply these wordes of Gregorius 1. to Bonifacius 3. and it shall be found that hee embraced the name of vanitie and the glory of prophane stiles at that same time when it became him better to be lying in sackecloth and ashes and to be mourning for the preuailing power of barbarous people and
Siâ—…censis a wicked man and iustly excommunicate not onely by his owne bishop Vrbanus but also by a Synode of other neere approaching bishops Hee appealed to Zâ—…symus bishop of Rome a citie of refuge to all villanous men as appeared by the insolent forme of his cariage toward his brethren in Africke for before he had heard the causes wherefore they had excommunicated this wicked man Apiarius he absolued him and admitted him to his communion Moreouer vnderstanding that a Councill was to be conueened in Carthage he sent thither ambassadours to plead the cause of Apiarius to procure the excommunicatioÌ„ of Vrbanus incace this sucâ—…eeded not to desire that this question might be remitted to the determination of the Romane bishop as vndoubted iudge of appellations according to an act of the Councill of Nice The Fathers of the Councill of Carthage answered with great modestie that they remembred no such act to haue beene made in the Councill of Nice Alwayes time is granted to the B. of Rome to proue that such right belonged to him by an act of the Councill of Nice Zosymus the first alleadger of this false act continued short time in office for he ended his course within the space of one yeere and few months Bonifacius the successour of Zosymus serioysly vrging the same prerogatiue to be iudges in all causes of appellation according to the act of the Councill of Nice When all the actes were read both in the Latine Greâ—…ke exemplares no such act was found the ambasadours of Bonifacius returned to him with this answere that the principall registers beâ—…oued to be sighted which were to be found in Constantinople Alexandria and Antiochia and in the meane time no man should be challenged for appealing to the bishoppe of Rome vntill this question had an end by sighting of the authenticke registers Cyrillus B of Alexandria and Atticus B. of Constantinople sent to the Councill of Carthage the iust copies of the actes of the Councill of Nice but no such act was found as was alleadged by Zosymus and Bonifacius and by this time Bonifacius also ended his life for hee ministred not aboue three yeeres The Epistle sent from the 6. Councill of Carthage declaring that they found the act foresaid alleadged by the ambassadours of the B. of Rome to be supposititio us and false this Epistle I say was directed to Bonifacius but seeing heehad ended his life it came in the hands of Coelestinus the successorof Bonifacius who insisted by the same ambassadours who were employed before to wit Faustinus a bishop and Philippus and Asellus two presbyters to haue Apiarius receiued in fauour and the Africane bishops to be subiect to the bishoppe of Rome but their trauelles were bestowed in vaine The last period of this controuersie was this that Apiarius despairing of helpe from the bishops of Rome confessed his faultes and humbly submitted himselfe to the Councill of Carthage And the Ambassadours of Coelestinus returned with this answere that the B. of Rome had none authoritie ouer the bishops of Africke but hee who thought himselfe to bee wronged let him complaine to a nationall Councill and if the nationall Councill also did him wrong then let him complaine to the generall Councill but none appellation to bee made in time to come from Africke to the bishops of Rome Vnder the reignes of Arcadius Honorius about the yeere of our LORD 400. The Donatists assembled theÌ„selues in a town of Africk called Bagaia in frequent nuÌ„bet for they are counted 310 who were present at this Council The principal purpose of their meeting was for deposition of Maximianus B. of Bagaia who fell from their societie and drew many others from their heresie him they deposed and accursed I haue made mention of this vnhappie Councill for two causes first to declare the vncessant diligence of heretiques in aduancing a doctrine of lies for it was a strange thing that for the deposition of one man so many should assemble themselues in one towne seldome were so many present at aecumenicke Councils as were at this conuention Secondly to declare the effronted peartnes of heretiques when they are met together all that they doe is ascribed to the holy Spirit for in their definitiue sentence against Maximianus they borrow the words of the holy Apostles Placuit Spiritui sancto qui in nobis est that is it hath pleased the holy Spirit who is in vs. Yet were they guided by Sathan and not by the holy Spirit in all the actions of this Councill In the 8. yeere of the reigne of Theodosius 2. was a generall Councill assembled in Ephesus against the heretique Nestorius bishop of Constantinople of whom Socrates writteth that the first ground of his heresie was the speaches of a Presbytâ—…r in his Church called Anastatius whome he had in reuerent accompt This Anastatius vpon a time teaching in the Church said let no man call the viâ—…gine MARIE the mother of GOD whereupon ensued great trouble in the Church for they wâ—…re assured of the diuinitie of CHRIST And Nestorius not willing that the man should be disesteemed whom he so much regarded he chopped oftin his Sermons vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willing to giue vnto the blessed Virgine so great an honour When the Council of Ephesus was assembled coÌ„sisting of the number of 200. bishops aboue Cyrillus B. of Alexandria was appointed Moderator by the ordinance of the Emperours who coÌ„manded the Councill to be gathered Cyrillus began to embarke and to agitate the question ere Iohn Patriarch of Aâ—…tiochia and his companie could be present at the Councill At the first meeting Nestorius being present in the towne of Ephesus vtterly spoyled his cause and added to his former opinion borrowed from Anastatius that hee thought it an indignitie done to the onely begotten Sonne of GOD to speake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all reproachfull wordes to be spoken of the Sonne of GOD that is that hee was nourished vpon milke that hee was borne of a maide that hee was two moneths or three moneths olde all these words he counted to be reproachfull words to be spoken of the Sonne of GOD. The Fathers of the Councill were all highly offended at these words warned him to be personally present at the Councill but he refused to compeare vntill the time that John Patriarch of Antiochia should bâ—…e present at the Councill Cyrillus B. of Alexandria was a man prompt sordward in all causes both good and bad hee would not linger vntill the comming of â—…ohn Patriarch of Antiochia and his companie but foorthwith hee caused his bookes and writings to bee examined wherein it was clearely sound that hee saâ—…e the Son of the Virgine MARIE was not God but only that God was with him so hee denied the personal vnion of the diuine humane
〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wee offer in remembrane of his death and this which wee offer is a type to wit commemoratiue of that which he offered But because they hing by an haire and if any ancient Father cast out one worde albeit it were hyperbolically spokeÌ„ they fasten their gripes vpon it as if it made altogether for them Now Chrysostome saieth This Sacrifice which we offer is one and the selfe same Sacrifice which Christ offered Is it not good reason hee haue libertie to expounde the meaning of his owne words and so he doeth Our Sacrifice and Christs Sacrifice is one because we celebrate a remembrance of that Sacrifice once offered vpon the Crosse and of none other But that Sacrifice which Christ offered vpon the Crosse hath no neede to be reiterated saith Chrysostome in that same Homilie because it is like vnto a medicine which beeing once applyed hath a perfect vertue to saue vs from all our sinnes Hitherto I haue declared that the words of Consecration if they bee expounded as auncient Fathers expounded them they make nothing to proue the doctrine of Transsubstantiation Nowe let vs proceede further to see howe this definition of Transsubstantiation agreeth with the doctrine of the Apostles and of other auncient Fathers The Scriptures of God neither acknowledge an euanishing of the substance of bread and wine neither yet a chaunge of their substance into the substance of Christs bodie and blood For as much as the Apostle Paul speaking of the sacred elementes of the Lordes Supper at that time when they seale vp our conjunction with Christ which is not before the blessing breaking and distribution but after these holy actions the Apostle calleth the eating of the blessed bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the drinking of the blessed Cuppe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a communion of the Lords bodie and blood not excluding the substance of the elementes but expressely pointing out the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the bread and the cuppe The moste ancient Fathers are moste vnacquainted with this Noueltie of Transsubstantiation for they all in one voyce for the space of 500. yeeres doe consent that the substance of bread and wine remaineth in the Sacrament after the wordes of Consecration albeit the vse of the elementes bee changed Iustinus Martyr saith that the elementes in the Sacrament of the Supper are made the flesh and the blood of Iesus in that same forme that the eternall worde of God was made flesh but so it is that the substance of the diuine nature neither euanished nor yet was changed into the substance of flesh And in like manner the bread is made the body of Christ neither by the euanishing of the substance thereof nor yet by changing the substance thereof into another substance In like manner Ireneus when he saith that the holy Eucharist consisteth of things earthly and of thinges celestiall by mentioning of earthly things hee would declare that the substance of the bread and wine remaineth after the consecration And lest any man by shifting wordes shoulde saye that Ireneus meaneth not by earthly thinges the substance of bread and wine but rather the accidents hee expresseth his owne meaning in the 32. chap. that he is speaking of the bread and the cuppe Ambrose speaking of the operatiue vertue of the Lords word in the Sacrament he saith that the elementes remaine that same thing which they were they are changed into another thing because the substance of the elements remaineth and their vse is changed Like as a regenerated man in substance both of soule and body is that same man that hee was before yet in qualities and conditions there is a great change And who can interprete the words of Ambrose better than hee himselfe doeth illustrate them by the foresaide similitude Theodoretus in his first Dialogue saith that God hath honoured the elements in the Sacrament with the name of His bodie blood not by changing of their nature but by adding grace vnto nature And in his second Dialogue he saith that after the wordes of consecration the elementes remaine in their former substance shape and forme The wordes of Theodoretus are not more effectual to instruct vs in the right judgement concerning the nature of the Sacrament than the very purpose whereat hee aimeth in those his Dialogues They are written of purpose to refute the heresie of Eutyches who affirmed that after the diuine nature assumed the humane nature all became diuinitie and there was not two distinct natures in Christ but one only Theodoretus for refutation of this heresie bringeth a comparison taken from the Sacrament of the Lords Supper in the which the bread in substance remaining bread assumeth a name and vse that it had not before by diuine institution to be called the bodie of the Lord Euen so the diuine nature of Christ assumed the humane nature without any change of the one natuâ—…e into the other Moreouer he proueth the veritie of Christs humane nature by this That the elements in the Sacrament of the Supper are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is signes types and figures of the bodie and blood of Christ. And incase he had not a true body how could the elements in the Sacrament be figures of his bodie These speaches of Theodoretus doe import two thinges First that the elementes in the Sacrament of the Supper remaine still in their owne substance and their substance is neither changed nor euanished Secondly that in the holy Sacrament of the Supper there are signes not accidentall but the elementes in their owne substance remaining are signes of the body and blood of Jesus Christ. And howe these two things can agree with the doctrine of Transsubstantiation let the judicious Reader consider Augustine in like manner is so farre from imagining that the substance of the bread is euanished or turned into another substance that he putteth a difference betwixt Sacramentum and res Sacramenti counting the elementes Sacramentum and the bodie blood of Christ res sacramenti Now concerning the elements that is the bread and the wine he affirmeth that some doe eate them vnto saluation others doe eate them vnto damnation but as concerning the body and blood of Christ which Augustine calleth res sacramenti in expresse tearmes he saith No man receiueth them but onely to eternall life Of this it is euident that Augustine calleth that Sacramentum which is eaten either worthily or vnworthily either to saluation or to damnation And he is speaking of the substance of bread and wine which can bee eaten drunkeÌ„ and not of accidents which no man can eat or drinke But wherefore doe I spende time to cite testimonies of Fathers to prooue that after the wordes of blessing the elements in the holy Supper neither change their substance nor yet doeth their