owne infirmitie but onely for our sake who are sheepe of the sheepfold of Christe to guide vs by it to correct our wandering wayes and to holde vs in decent order Therefore of all things in the worlde let vs count Scripture a thing most pertinent to vs according to the saying of MOSES the secret thinges belong vnto the Lorde our God but the things reueiled belong to vs and our children for euer that wee may doe all the wordes of this Lawe Deut. 29. ver 29. to wit the Lawe written as is clearely declared Deut. 27. ver 2 and 3. When thou shalt passe ouer Iorden into the lande which the Lord thy God giueth thee thou shtli set up great stones and plaster them with plaster and Shelt witte upon them all the wordes of this Lawe c. Now if the writteÌ„ word be that very portion that belonged properly to our fathers to vs to our children we should sticke as fast to it as euer NABOTH did to his vineyarde remeÌ„bring euer these words of MOSES Things that are reuei led to wit in writ pertaine to vs to our children for euer According to the patterne of this written word were al reformations of religion made not according to the vncertaine report of traditions IOSIAS made reformation according to the booke of the couenant that was founde in the house of the Lord 2. Reg. cap. 23. ver 2. And therefore this worde of God ought diligently to be kept as the very patterne of all true reformation in religion if any abuse fall out at any time In our natiue countrie men are not so careful by diligent custodie to keep other measures as the measure whereby all other measures in the lande are measured one towne hath the weightes another hath the jug the third hath the furlot another hath the el-wand these are diligently kept because that bythem all faulty measures are corrected and reformed so aboue all things in this worlde the holy Scriptures should be most diligently kept Now before I speake of humane traditions the very end wherefore the Apostles committed to write the summe of their wholesome doctrine is a sore prejudice to tradition For some persons who hearde the Apostles preach went from Ierusalem to Antiochia and troubled the hearts of the Gentiles saying that they behooued to be circumcised and keepe the Law of MOSES to whome the Apostles gaue no such commandement Actes 15. Therefore the Apostles tooke occasion to put in write the summe of their doctrine Nowe if tradition was not a faithfull keeper of the Apostolicke doctrine in the very dayes of the Apostles and in the mouthes of them who heard the Apostles preach with their owne eares howe shall wee leane vnto the vncertaintie of traditions after the issue of sixteene hundreth yeeres The generalitie of the worde tradition is an occasion of errour to many for so soone as this word soundeth in their eares incontinent they thinke that all things necessarie vnto eternall life is not contained in Scripture but the want of Scripture must be supplied by traditions yet the Apostle calleth the very articles of our faith traditions namely that Christ died for our sinnes that he was buried and that he rose the third day againe 1. Cor. 15 ver 3. The Papistes take good heede to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say here mention is made of tradition but they obserue not so diligently the subsequent wordes albeit they be twise repeated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Scriptures If they will needs obtrude vnto vs traditions at the least let them be agreable vnto Scriptures and then the controuersie will cease For I may boldly speake of Popish traditions that which CLEMENS speaketh of the Philosophie of the Grecians comparing it vnto a nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all the nut is not meet to be caten the kirnell is for eating but the hard shels whereinto the kirnell is enclosed are not nourishing food euen so saith CLEMENS not all the Grecian Philosophie is to bee embraced and credited The like I say of Romaine traditions that we must not glut ouer their traditions shels and kirnell altogether but those that are agreable to Scriptures we receiue but traditions repugnant to Scripture such as worshipping of images which DAMASCENE granteth to be an vnwritten tradition we vtterly detest and abhorre The place of PAVLS Epistles that seemeth to fauour vnwritten tradition is this Therefore brethren stand sast keep the instruction which yee haue beene taught either by worde or by our epistle 2. Thess 2 ver 15. Heere I affirme that like as they who rehearsed Christs wordes and wrested the true sense and meaning of them they are called false witnesses against Christ Math. 26. ver 61. Christ spake these words indeede Destroy this Temple and within three dayes I wâ—…ll build it vp againe but not in that sense that the false witnesses reported Euen so they who cite a testimonie out of the Epistles of PAVL in another sense then PAVL writeth it they are false witnesses against PAVL for PAVLS tongue in preaching was guided by the holy Ghost and PAVLS hand and pen in writting was guided by the holyGhost that same selfe trueth he preached that same selfe trueth he committed to write to the ende that the faith of the Thessalonians might be the better confirmed and strengthened If they will obstinatly contend that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disjunctiue I will constantly affirme with the most learned ANTONIVS SADEEL that in this place it is copulatiue in this sense Keepe that instruction which yee haue receiued both by word and epistle And in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Cor. 13. ver 8. Whether prophecying shall be abolished or tongues shall cease that is both prophecying shall be abolished and tongues shall cease Stand fast and keepe the instruction 2. Thess. 2. ver 15 It is not the purpose of the Apostle in these wordes to exhort any man to wilfulnes and obstinacie but vnto constant adherence vnto the veritie of God For the Apostle PETER describing the qualities of false teachers calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men presumptuous standingon their own conceits 2. Pet. 2. ver 10. Wherfore a difference is to be noted betwene obstinat men constaÌ„t men It is obstinacie when a man walketh in his own wayes will not be corrected by the wisdome of God but it is constancie when a man walketh in the wayes of God and will not depart out of them for the fauour or feare of men CAIN was obstinat Gen 4. PETER and IOHN were constant Also to keepe fast the doctrine whereby they were taught both by word and Epistle is not onely to keepe it in memorie and to keepe the volume wherein scriptures are written but to keepe it indeede by the obedience of faith For men are thrise
to him in these wordes Sic igitur corum peccata compesce ut sint quos poeniteat peccasse that is to say Therefore so subdue their faultes that they may be afore hand to repent that they haue faulted Epist. 127. But in another Epistle written to GLORIVS and ELEVSIVS he thinketh that Schismatikes and Heretiques such as the Donatists were deserued greater punishment then Idolaters themselues for hee saith Qui fecerunt idolum usitata gladii morte perempti sunt qui verò sâ—…hisma facere voluerunt hiatu terrae principes devorati turba consentiensigne consumpta est that is These who made an idole were staine with the accustomed death of the sword but these who endeuoured to make a schisme their princes were deuoured by the gap of the earth and the people that consented to them were consumed by fire Epist. 162. In these two foresaide Epistles AVGVSTINE in the one is very gentle in the other very rigorous Nowe heare the thirde opinion ofâ—… AVGVSTINE in these wordes Non solùm mansuete verùm uiam utiliser salubritérque plectantur habent enim quod corpore incolumes vivunt hubent unde vivunt habent unde male rivunt duo prima salva sint ut quos poeniteat sint hoc optamus hoc quantum in nobis est impensa opera instamus Tertium vero si Dominus voluerit tanquam putre noxiúmquc resecare valde misericorditer puniet that is Let them be punished not onely meekely but also profitably and wholsomely they haue whereupon their bodies are healthfully intertained they haue whereupon they liue they haue also whereupon they liue wickedly Let these two former partes safely remaine vnto them that penitent men may be to the fore this we wish and wee earnestly endeuoure so farre as in vs lyeth that it may be brought to passe but the third part as rotten and hurtfull if it were cutted away they were very gently punished Epist. 254 this epistle is written to NECTARIVS Wherin it is euident that AVGVSTINE himselfe was not setled in one constant opinion howe Heretiques should be punished by magistrats But what shall we say When Nilus and Danube haue wandred long in end they powre their waters into the sea and when AVGVSTINE hath beene sometimes in one opinion and sometimes in another in ende hee is compelled to say Amen to that which God hath said in his worde that is that a false prophet should be slaine Deut. 13. I speake of deceiuing teachers but not of deceiued people As touching the people the weaker they are the wiser they should bee not exponing their weakenesse to the hazard of strong tentations but following the counsell of the Apostle writing to the elect Lady ver 10. 11. If there come any vnto you and bring not this doctrine receiue him not to house neither bidde him God speede for he that biddeth him God speede is partaker of his euill deedes But seeing a blinde man may bee shoueled out of the way and poore simple people may bee soone bewitched Galat. 3. therefore it is expedient for the people to acquaint themselues well with the 12. Articles of their faith and so firmly to adhere to them that in no case they sufferthem selues to be miscaried from that short summe of Christian faith For EPIPHANIVS when he had written a Catalogue of heresies that sprang vp before his own time he thought it expedient also to write another booke called Anchoratus which booke containeth a declaration of the true and right faith according to the writings of holy Scripture which faith if it bee firmely kept it shall bee like vnto an ancre that stablisheth a ship that it bee not drowned in the tempest of the raging sea euen so the fast gripping to the heades of our faith and right vnderstanding of them saueth vs that wee bee not miscaried with the tempest of hereticall doctrine Also the counsell of AVGVSTINE is not to be misregarded In reading of Scripture if wee can not take vp the very genuine sense and meaning of the place at least let vs not expone that place of Scripture in a sense repugning to the analogie of faith So shall we be like to a man who hath aberred from the direct way yet he wandereth in the fieldes leading to the towne whereat he would be Augustin de doctrina Christiana lib. 1. cap. 37. Aboue all things let not the people hearken to those teachers who would inforce the wordes of Scripture and wrest them to a sense flatly repugnant to the principall purpose intreated in that passage of Scripture for wordes are inuented for to expresse the purpose but the purpose is not deuised for the wordes A cleare example we haue in the sixt of IOHN his Gospell Our master Christ is speaking in that Chapter to a carnall fleshly hearted people who were offended at his doctrine for remedie wherof our Lorde teacheth them that his doctrine was spirituall and consequently was not to be receiued with fleshly eares and heartes saying vnto them It is the Spirit that quickneth the flâ—…sh profiteth nothing the wordes that I speake vnto you are spâ—…rit and life Ioh. 6. ver 63. That is as S. AVGVSTINE writing vpon this place doeth expound my words should be spiritually vnderstood Nowe therefore whosoeuer will expone the words of Christ spoken in the sixt of IOHN except ye eate the flesh of the Sonne of man and drinke his blood yo haue no life in you ver 53. into a corporall and carnall sense I say people ought to beware of such a teacher because he wrests Christs wordes to a sense flat repugnant to the purpose that Christ hath in hand at that time And the counsell giuen by the Apostle to TITVS although it be giuen to Bishoppes yet it is necessarie also for people in these words Holding fast the faithfull word according to doctrine Tit. 1. ver 9. Marke well the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely an adherence but also a firme adherence The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so generall that we are tolerated to haue many things but in such way as wee had them not 1. Cor. 7. but the compound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to possesse firmly to keep are to be restrained only to Christ who is our portion and to his faithfull word wher vnto we ought so firmly to adhere that we will rather be separated from our liues then from that faithfull word And to this faithfull worde ALAMANDARVS Prince of Saracens vnseparably adhering deluded the Eutychian Bishops sent from SEVERVS Anno 512. So I conclude that there is nothing so expedient for Gods people as clearely to know the summe of their faith and firmly to adhere vnto the same Of the foundation of the Church SEeing that the Church is counted the Lordes citie builded vpon his holy mountaine Psal. 87. ver 1. And that house that is builded on a rock so firmly that
that terrible pit whereinto there is not one drop of consolation soChrist hath found out to vs by his suffering foresaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith Heb. 9. ver 12 that is euerlasting redemption This is the true sense of that place for scripture conferred with scripture will find out the right meaning of scripture but the wresting of scripture to the conceits of our minde is a perpetuall deteining of vs in blindnesse and ignorance To this agreeth wel the exposition of August decivit Dei lib. 18. cap. 35. and Theodoret in Zach. cap. 9. In like maner in the prophecie of Malach. Behold I will send my messinger and he shall prepare the way before mee and the Lord whome yee seeke shall speedely come to his temple euen the messinger of the couenant whome ye desire behold he shall come saith the Lord of hostes But who may abide the day of his comming and who shall endure when he appeareth for he is like a purging fire and like fullers sope And hee shall sit downe to trie fine the siluer he shall euen fine the sonnes of Leui and purifie them as golde and situer that they may bring offerings vnto the Lord in righteousnesse Malac. 3. ver 1. 2. 3. If we credite the holy Euangelists this is spoken of Christs first comming and of IOHN Baptist his forerunner and of the effectuall ministrie of the Gospel in purging sinne Mat 11. ver 10. Marc. 1. ver 2 Luc. 1. ver 76. But Papistes not conferring scripture with scripture whersoeuer they find fire or darknesse or a deepe pit and dungeon or a terrible tempest there they thinke mention is made of Purgatorie as I could easily prooue by many other places but let these suffice for examples of the old Testament wrested and abused In the new Testament it is said And whosoeuer shall speake a wâ—…d against the Son of man it shall be forgiuen him but whosoeuer shall speake against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come Mat. 12. ver 32. Ofthese words it is inferred that some faults shal be forgiuen in the world to come albeit the finne against the holy Ghost shall neuer be forgiuen The true sense and meaning of these words is set down by the Euangelist MARKE in these words But he that blasphemeth against the holy Ghost shall neuer haue forgiuenesse but is culpable of eternall damnation Marc. 3. ver 29. What needeth further requisition when the spirit of God hath interpreted his owne meaning Againe it is is said in the new Testament For other foundation can no man lay then that which is laid which is Icsus Christ And if any man build on this foundation golde siluer pretious stones timber hay or stubble Euery mans worke shall bee made manifest for the day shall declare it because it shall bee reueiled by the fire and the fire shall try euery mans worke of what sort it is If any mans worke that he hath built upon abide he shall receiue wages If any mans woâ—…keburne hee shall lose but he shall be saued himselfe neuerthelesse yet as it were by the fire 1. Cor. 3. ver 11. 12. 13. 14. 15. The last of these verses is brought foorth as a testimonie of scripture proouing Purgatorie fire so much the rather because S. AMBROSE doeth so expone the foresaide verse Let vs therefore with AMBROSE agree vpon all the rest and contrauert onely vpon the last verse The foundation of Christ the golde siluer and precious stones is true and solide doctrine the timber hay and stubble is friuolous doctrine the triall by day and fire is a triall by the worde of God full of light as the day and mightie in operation as the fire In this triall hee whose doctrine is authorized and not ouerthrowne by the worde hee hath double vantage first his worke standeth next himselfe shall be rewarded as a good builder But if in the triall a mans doctrine be found friuolous albeit not hereticall hee shall sustaine double losse First hee shall see his doctrine ouerthrowne by the light and fire that is by the worde of God next albeit himselfe shall be saued because hee adhereth by faith to the foundation yet because hee hath beene a slouthfull teacher in teaching friuolous things with a glorious shewe of eloquence of in steade of solide and necessarie things hee shall bee saued by fire that is as wee say hee shall be cast into the fornace of temporal troubles to learne repentance and amendement in this life wherein onely is time and place of repentance But the Papistes thinke that men after their death shall bee cast into the fire of Purgatorie there to satisfie for their fault and after satisfaction to be purged and saued Here first note that the Apostle vttering by a continuated allegorie the estate of those who build vpon the right foundation any kinde of doctrine either solide or friuolous in the end he perfiteth his allegorie comparing the chastisements of God sent for our amendement vnto a fire This agreeth better then to interpret all the rest allegorically and the last words into a simple meaning without any figure to father that opinion vpon PAVL whereof neither hee nor any other Apostle maketh mention in their writings Next consider that they would seeme to be followers of the interpretation of AMBROSE when as their conscience I meane of those that are learned amongst them knoweth the contrarie that AMBROSE meaneth of that fire at the latter day whereof ORIGEN writeth but not of that Purgatorie fire immediatly after the issue of this life whereof the Papistes speake Indeed if Purgatorie fire should be set forth as an article of Christian faith it should bee grounded not vpon allegories or obscure places of scripture but vpon cleare and plaine places as all the ancient fathers in one voyce doe consent but this place of scripture is an allegorie and an obscure place ORIGEN and AMBROSE take it in one sense the Papistes take it in another sense we take it in the third sense and some of their owne scholasticke doctors are so dashed with the varietie of diuerse interpretations that they dare determine nothing certainely but say that either with the fire of Purgatorie or with the fire of tribulation or with the fire that goeth before the face of the great Iudge men who haue committed veniall sinnes shall be purged and saued THOMAS AQVINAS in 1. Cor. 3. When their owne scholasticke Doctours are in such doubts there was no time to step forwarde and to make it an article of their faith The chiefe place cited out of Apocrypha bookes is Macab 2. cha 12. froÌ„ the 40 ver to the end of the cha in these words Now vnder the coates of euerte one that was slâ—…ine they found jewels that had bene consecrated to the idvles of the Famnites which thing is forbidden the Jewes by the Law Then euerie man
MOST NOBLE VERTVOVS AND ELECT LADIE LADIE MARIE COVNTESSE OF MARRE P. S. wisheth grace mercie and eternall felicitie WHatsoeuer thing I haue hitherto written Most noble Ladie concerning controuersies of Religion it is of that nature that incase no further were added it would bee the more easilie comported with for manie of the Romane Church condiscende vnto this that worshipping of Images is not necessarily required nor an essential point of Christian Religion Neither can they find one example in all the Booke of God of Inuocation of Saincts Purgatorie is an opinion whereinto they themselues much differ and they talke of it sometimes with derision and mocking words Reade the History of Thuanus what was thought of the soule of Francis the first P. Castellanus was in one opinion the Doctors of Sorbone in another Mendosa as a courtesant in the third opinion assuring himselfe that if king Francis soule went to Purgatory it stayed not long there because it was neuer his custome in his life time to stay long in one place But now Madam the course of the History hath led me so far forward that I must touch the very apple of their eye and enter into their most holy place and declare that their seruice which they count most holy is but vile abomination in the sight of GOD And their doctrine concerning the Vicar of Christ the successour of Peter and the holinesse of the Masse and the plurality of their Sacraments added to Baptisme and the Lordes Supper is but like wind And wee are warned by the Apostle Paul that wee should no more bee children wauering and carrie◅ about with euery winde of doctrine for false doctrine is justly compared to winde in the baddest quality of it Sometimes it is easterne cold stormy withering so that the eares of corne blasted with the easterne wind are counted thinne and empty eares Euen so false doctrine exicateth dryeth vp that appearance of sap grace that seemed to be amongst people The Romane Church in our dayes bring vp their disciples as the harlots of Heliopolis in Phaenitia brought vp their children before the dayes of the good Emperour Constantine These children afore-saide knewe not their Fathers for they were strangers and the Harlots of Heliopolis had liberty to prostitute themselues to the lust of strangers so it came to passe if children had bene procreated in this libidinus copulation the stranger was gone and the procreated child depended onely vpon the mother for hee knewe not his father Euen so in the subsequent Centuries the Romane Church disacquaint their children with the voyce of God sounding in Holy Scripture It is now enough to beleeue as the Romane Church the mother of all Churches beleeueth and the chaire of Rome in matters of Faith it cannot erre But wee must depende vpon the voyce of God our Heauenly Father who hath begotten vs by the vncorruptible seede of His word who hath also fostered vs with the sincere reasonable milke of His word who hath anointed vs with the Balme of Gilead who maketh glad His owne citie euen with the waters of His own Sanctuarie The lowde sounding trumpet of vaine and railing wordes wee leaue to the aduersaries of the trueth for that is their armour wherewith they fight against the Gospell of Christ. Yet let them vnderstand that God hath hanged vp a thousand shields in the towre of Dauid euē all the targats of the strong men Thus leaning vpon the strength of the armour of God I set forward to the Historie and Treatises beseeching the Lord of His vnspekeable fauour and grace to blesse your Ladiship and all your Noble house for euer Amen Your Lad. humble seruant PAT SIMSON A CATALOGUE OF ALL THE TREATISES contained in the nine CENTVRIES CENTVRIE I. Of Antiquitie Heresie The foundation of the Church CENT II. Of Scripture and Tradition The doctrine of Deuils Succession CENT III. Of Purgatorie and prayer for the dead The reliquikes of Saincts The supremacie of the Bishop of Rome CENT IIII. Of Inuocation of Saincts The authoritie of Councels The Monasticke Life CENT V. Of Mans free will Originall sinne Iustification onely by faith CENTVRIE VI. Of Worshipping of Images Pardons and indulgences Diuers errours that crept in in this Centurie CENT VII Of The vniuersall Bishop The Antichrist The Sacrifice of the Masse CENT VIII Of Trans-substantiation The Sacrament of Pennance The Sacrament of Confirmation CENT IX Of The Sacrament of extreamevnction The Sacrament of orders The Sacrament of Matrimonie TO THE READER LIke as in the Tabernacle of GOD all things were holy and that thing that was within the vaile and hidden from the eyes of the people was moste holy In the Court there was an Altar of brasse in the Sanctuary there was an altar of gold but in the most holy place there was an holy Oracle sounding the blessed will of God from aboue the propitiatorie To the which Oracle neither the brasen Altar nor the golden Altar could bee compared yea both heauen and earth is not worthie to bee compared vnto the Oracle and word of the Lord. Euen so good Christian Reader vnderstand that when the history leadeth you to a consideration of the mystery of iniquity then you shall see a beginning and a progresse of vngodlinesse vntill in end the Antichrist is permitted to sit in the temple of God and to extoll himselfe against all that is called God or is worshipped And when ye reade this horrible defection of the visible Church let not your heart bee troubled this was fore-spoken by the Apostle and this be◅ued to come to passe So that thou mayest see the great power of the wrath of God punishing the contempt of His trueth His holy Couenant Albeit we be filthy beasts nothing regarding that precious treasure of the L◅es Couenant yet the Lord is vnchangeable and like vnto Himselfe and Hee counteth more of the worthinesse of His holie Couenant than of the pompe and glorie of all the kingdomes of the world Whom like as He destroyed in the dayes of Noah with a flood of waters because they prefirred the concupiscence of their flesh to the religion of God Euen so in the last age of the world Hee suffered the hearts of men to bee ouer-whelmed with the floods of horrible ignorance because they reuerenced not as became them the holie Couenant of the Almightie God Let vs learne to reuerence our God euen when Hee is clothed with His red garments when He casteth all Nations like grapes into the Wine-presse of His wrath The Lord vouchsafe vpon vs such measure of grace out of His rich treasure as may teach vs to reuerence not onelie the workes of His mercie but also the workes of His justice at the Angels did who cryed Holie holie holie Lord God of Hostes euen at that time when a sentence of induration and reprobation was going foorth from the Tribunall of God against the vnthankefull Iewes God
trumpet was heard to these places I say did people bewitched by Satan resort in frequent numbers to bee taught by the mouth of him who was a liar from the beginning and who remaineth a liar albeit he speake at some time the trueth because he speaketh it animo fallendi vpon a purpose to deceiue It is very credible that the blessed Seede who came to breake the heade of the Serpent did stoppe his mouth also in the time of his blessed Natiuitie The countrie of Iudeâ—… at this time was subject to the Romanes and payed tribut to CAESAR Luc. 2. The deputies of AVGVSTVS in Iudea and Syria were CYRENIVS COPONIVS AMBIBVCHVS and ANNIVS RVFVS one succeeding to another Ioseph Antiq. lib. 18. cap. 3. HEROD the sonne of ANTIPATER by fauour of ANTONIVS obtained this honour to be gouernour of the nation of the Iewes but the honourable name of a King hee receiued from AVGVSTVS CAESAR this was ratified for his further assurance by the Senat of Rome Ioseph Antiq. lib. 15. cap 10. for which cause HEROD to testifie his thankfull minde toward ANTONIVS builded a Castle in Ierusalem very neere to the temple called Arx Antonia And to the honour of AVGVSTVS he builded Caesarea Palestinae sometime called the towre of STRATON Now a forreiner and stranger of his fathers side an Idumean of his mothers side an Arabian Sozom. lib. 1. cap. 1. and an aliant both from the stocke of DAVID and also from the Commonwelth of Israel was reigning in Iudea and the scepter was sliding from Iuda now I say was it time that SHILOCH should come according to IACOBS prophecie to whome the people should be gathered Gen. 49. 10. Now was it time that the promised Mâ—…SSIAS should come and sit in the Throne of his father DAVID and of his Kingdome there should be none end And indeed how can the Kingdome of Christ haue an end who acquireth a new title and right of gouernement by death which is the last period of other Kings gouernements and in death they leaue a vacant roome to a successour but Christ Iesus by dying and rising againe hath a right to rule both ouer deade and quicke Rom 14. 9. Yea in verie death it selfe he was practising his kingly office in most effectuall maner and tramping Satan vnder feete and vndoing the power of death Hos. 13. 14. In AVGVSTVS time also IOSEPH was admonished in a dreame to take the babe and his mother and to flee into Egypt Mat. 2. 13. SOZOMEN not content with the certaintie of Scripture addeth a particular nomination of the towne Hermopolis in Thebaida whereinto Christ sojourned vntil the death of HEROD the great This he had by the vncertaintie of tradition The miracle of the hudge and high tree Prestis that bowed the top lowlie to the ground and worshipped her maker Christ and afterward had a medicinable vertue in fruit leafe and barke to cure diseases rather derogateth credit to that Egyptian tradition then assureth vs of the veritie of that report Sozom. lib. 5. cap. 21. HEROD before his departure from this life had put to death three of his sonnes ARISTOBVLVS ALEXANDER and ANTIPATER and by testamentall legacie had diuided his dominions amongst his remanent sonnes ARCHELAVS HEROD ANTIPAS and PHILIP which testament being ratified by AVGVSTVS Iudea Samaria and Idumea were alloted to ARCHELAVS the Tetrarchie of Galile to ANTIPAS and Iturea and Trachonitis to PHILIP Ioseph Antiq. lib. 17. cap. 13. IOSEPH being returned from Egypt when he heard that ARCHELAVS did reigne in Judea in stead of his father HEROD feared to dwell in Iudea but beeing warned of God in a dreame went to the partes of Galile and dwelt in a citie called Nazaret Mat. 2. ver 22 23. All this was done in the dayes of AVGVSTVS After he had reigned 56. yeeres or as Iosephus writeth 57. yeeres viz. with ANTONIVS 14. yeeres and after he ouercame ANTONIVS and CLEOPATRA Queene of Egypt in sea-warfare ouer against Epirus he had the imperiall soveranitie himselfe alone all his dayes and died in the 77. yeere of his age Ioseph Antiq. lib. 18. cap. 3. Tiberius AFter AVGVSTVS reigned TIBERIVS NERO 22. yeres 7 moneths 7. dayes Bucolc Index The Romane Deputies that were sent to Iudea in the time of his reigne were VALERIVS GRATVS PONTIVS PILAT and VITELLIVS VALERIVS GRATVS for loue of gaine remooued the Priests of the Iewes from their offices at his owne pleasure ANANVS ISMAEL ELEAZARVS SIMON the sonne of CAMITHVS all these were denuded of their priestly dignitie when as two of them viz. ELEAZARVS and SIMON had continued scarse one yeere in office In end IOSEPHVS CAIAPHAS is aduanced to the priesthood This is the cause wherefore the Euangelist Iohn calleth CAIAPHAS the high Priest of that same yeere Iohn 18. ver 13. Matters of religion were now come to an horrible abuse and were not ordered according to Gods holy ordinance but according to the appetite of the Romaine Deputies Ioseph antiq lib. 18. cap. 3. After GRATVS PONTIVS PILAT was sent to be Deputie in Iudea a man vigilant and actiue in all civile adoes as the blood of the Galileans mixed with their sacrifices clearely prooueth Luc. 13. 1. but in the cause of Christ remisse negligent and slacke After the issue of ten yeeres VITELLIVS is appointed Deputie in Iudea and PONTIVS PILAT addresseth toward Rome By gratifying of the Iewes in a matter of small importance he conquessed great fauour The priestly garments were wont to be kept in the Castle called Antonia but VITELLIVS gaue commandement to the Captaine of the Castle to let the high Priest haue the vse of them when he pleased and to choose what place he liked best for the custody of the priestly garments He disauthorized CAIAPHAS following as appeareth the example of VALERIVS GRATVS and gaue his office to IONATHAN the sonne of ANANVS sometime high Priest Ioseph antiq lib. 18. cap 6. In the 15. yeere of the reigne of TIBERIVS Christ our Lord and Sauiour was baptized by IOHN in Iordan was led to the wildernesse fasted fourtie dayes was tempted of the deuil and began to preach Euseb. hist. eccl lib. 1. cap. 10. Mat. 3. and 4. In the eighteenth yeere of TIBERIVS the Lord Iesus was crucified and offered a sacrifice for our sinnes which hath a perpetuall vertue to saue such as beleeue Heb. 7. He arose againe the thirde day from death The high Priestes and rulers of the people gaue money to the souldiers to obscure the glory of his resurrection yet it was sufficiently knowne not onely to Christes disciples by his frequent apparitions to them but also to PONTIVS PILAT the Romaine Deputie himselfe who had giuen out a sentence of death against Christ. PILAT by letters signified to TIBERIVS the miracles of Christ his resurrection and that he was supponed of many to bee God but the Senat of Rome refused to acknowledge the divinitie of Christ because hee was worshipped as God before
mariage and affirmed that PAVI gaue libertie to widowes to marie because hee knewe the will of God but onely in a part August Index hâ—…eres Euseb. lib. 5. cap. 14 16. I purposely passe ouer that rable of obscure Heretiques whome I compared in the treatise of heresies to abortiue births such as Opbitae Caiani Sethiani and such like of whom notwithstanding EPIPHANIVS vouchsafeth to writ at leÌ„gth no doubt to manifest the corruption of mans nature stouping sometimes so basely that not onely they hearken to the counsel of the old serpent the deuil but also they wor ship the very instrument of the Deuil viz. the serpent as these Ophitae did Againe some Heretiques magnified CAIN and called him their father And others gaue to SETH the honour due to Christ. So it commeth to passe that men destitute of the grace of God that commeth from aboue are like vnto drunkards staggering on the right hande and on the left hande and falling on their faces and beating out their owne braines Sometimes they extoll wicked men like vnto CAIN and fall at the left hande at other times they praise good men like vnto SETH with excessiue prayses with derogation of the glory of Christ and fall at the right hand And at sometimes are so benummed that they spare not to set the very deuill and his instruments in the chaire of God and fall like drunken fooles on their faces and knocke out their owne braines Let no man maruell wherefore the names of AQVILA a man of Pontus and THEODOSION of Ephesus are not reckened in the rolle of Heretiques in this age True it is that they once professed the faith of Christ made defection againe but this defection made not a diuision into the Church which is the body of Christe because they joyned themselues to the vnbeleeuing Iewes who vtterly denied the diuinitie of Christ and therefore of Christians became infidels rather then Heretiques Like as no man calleth the Emperour IVLIAN an Heretique but an apostate so AQVILA and THEODOSION were notable apostats from the faith of Christ. Howe they laboured to peruert by sinistrous translations of places of Scripture giuing cleare testimonie to Christ who was borne of a virgin EVSEBIVS declareth lib. 5. cap. 8. The translation of the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Behold a virgin shall conceiue Isa. 7. was translated by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold a young woman shall conceiue But this bad translation of Apostat christians and Proselites of the Iewes so well liked of the Iewish nation could neuer take place in the Church of Christ because the Prophet ISAIAH in that chapter is speaking of a miraculous signe which God will giue vnto his people to confirme their faith such as is the birth of a maide which indeede is a mitaculous worke but the birth of a young woman clad with an husband is no miracle Of Scripture and Tradition IN the first Centurie PAPIAS deceiued by tradition sell into the errour of the Chiliasts In the second Centurie CLEMENS ALEXANDRINVS stumbling at the same stone fell into diuerse errours as hath bene alreadie spoken This presenteth vnto vs manifest occasion to speake of the certaintie of Scripture and the vncertaintie of tradition Scripture dited by diuine inspiration as the Apostle speaketh of it 2. Tim 3. is such a sacred and holy thing that to doubt of the perfection puritie vtilitie and operatiue vertue of it is notable blasphemie and a manifest contradiction to the spirit of God speaking by his seruant DAVID Ps. 19. from the 7. verse to the 11. verse So that these barking dogges who speake vnreuerently of the Scripture are more worthy of a whip wherewith dogs are driuen out of Churches then of an answere This is the incorruptible seede wherby we are begotten to be Gods children 1 Pet. 1. the sincere milke whereby we are nourished in Gods house 1 Pet. 2. this is the wine and milke that God hath giuen vs without money Isa. 55. ver 1 wine fine and purified Isa. 25. ver 6. This is a mirrour wherein we see the glorious image of Christ into the which we should be transformed 2 Cor. 3. ver 18. This is a lanterne to our feet a light to our pathes Psal. 119. ver 105. and a very diademe to the heade of the woman that trauaileth in birth to bring forth children to God Apoc. 12. The holy Scriptures are like vnto the authour of holy Scriptures of whome MOSES saith that God is fearefull in praises Exod 15. ver 11 When wee prayse a mortall man it is to be feared lest wee giue too much honour vnto him but when wee praise the immortall God it is to bee feared lest wee holde backe a part of his due honour And truely the worde of God in this point is like vnto God himselfe When a man entreth into a commendation of the Scriptures of God he hath nothing to feare but this one thing that he speake not so reuerently of it as becommeth him to doe It is the witnesse of Christ Iohn 5. It is the candle of God shining in a darke place 2. Pet 1. It is the sword that the spirit furnisheth vs to fight against spiritual wickednesse Ephes. 6. ver 17. In a word let vs be wise like men who finde precious stones they goe to the Lapidars to trie the value vertue of the stones that are found for euery man hath not skill to judge of such precious things so let vs consider diligently what the Prophets and Apostles the very pen-men of the holy Ghoste haue spoken anent the written Worde of God and wee shall finde it a pearle of infinite value Matt. 13. This volume of the booke of the Worde is one of the two principall bookes wherein wee learne to knowe God as the Prophet declareth Psal. 19. In the booke of the workes we know the power diuinitie of God Rom. 1. but in the booke of the written worde of God we know the will of God and his fauour toward vs in Christ lesus and therfore the Prophet saith that the statutes of the Lord rejoyce the heart Psal. 19 ver 8. Satan knowing what profitc commeth to men by joyning these two volumes together hath laboured to separat them to the ende that men seeing the beautie of the creature should worship it in stead of the Creator And like as a ship that is spoiled of a prudent Pilot or shipmaster it is drowned in the sea euen so the worde of God when it directeth not the knowledge that men haue by the looking vpon the creature then men mal e shipwracke of their saluation and worshippe the creature in place of God the Creator of all things Another artifice of Satan is to separat the word and the Spirit which God hath joyned together as two vnseparable meanes to set vp the Kingdome of God in our hearts as the Prophet ISAIAS saith And I will make this
miserable to keepe in their bosomes the testimonies of their owne condemnation as the Jewes did who kept the bookes of MOSES and of the Prophets which beare testimonie of Christ Ioh. 5. yet they beleeued not in Christ they kept them indeede to our great profite but to their own just condemnation because they neither beleeued the promises of the worde neither were terrified with the threatnings of that same booke which they kept I pray God we may be better keepers of holy writings then the reprobate Jewes were In this controuersie to defend vnwritten traditions the bookes of ancient fathers are sifted and raked and infinite paines are taken to holde vp this maine and yet dayly decaying pillar of their kingdome It is not my purpose neither to defend nor to excuse euery thing that fathers haue written Onely I say in good conscience that great injurie is done to some of them by the Papistes namely to the most ancient father IRENEVS B. of Lions Hee striueth against VALENTINVS an Heretique and conuicteth him by tradition of the Churches which were thought in his time to be Apostolicke but the heades that he proueth by tradition are the principall articles of our faith That there is one God maker of heauen and earth and that Christ was borne of a virgin and suffered under Pontius Pslate and rose againe and was receiued into the brightnesse of glory and that hee shall come againe to saue such as are to be saued and to judge such as are to be judged c And such sort of traditions as are altogether agreable to holy Scriptures we contrauert not vpon Secondly IRENEVS had a conflict with Heretiques who regarded not scripture but saide they were ambiguous and doubtsome had no authority that tradition was more ancient then scripture and therefore necessitie compelled IRENEVS to fight against him with his owne weapons as PAVL did against the Athenians with testimonies of Poets Acts 17. Iren. lib. 3. cap. 2. cap. 3. Yet was it not IRENEVS purpose to prooue any thing repugnant to scripture The traditions which they reade of in other fathers if any be bound to keepe them it is they themselues who leane vnto them as a necessarie supplement of the want that is in scripture but they themselues will not be bound to the obseruation of them all but haue let many of them goe out of vse such as praying betweene Easter and Whitsonday not vpon their knees but standing on their feete to put them in remembrance of Christes resurrection such like three dippings in water whereof wee spake in the heade of antiquitie And after Baptisme the taste of a temper of milke and honie to signifie their spirituall infancie and many other traditions they haue suffcred to euanish and go out of vse so that we are the lesse bound to them To drawe vnto an ende of this treatise It may be demanded Was not tradition at some time in honourable regard in the house of God and how it commeth to passe that now in the last age of the world we wil bring al traditions vnto the balance of the written word counting light all these traditions that are not agreable to the Scriptures For answere vnto this question we shall distinguish the worlde into three ages and speake of the force of tradition in euery age Godwilling In the first age of the world from ADAM to the flood of NOE tradition had the greater place because the Worde ' of God was not as yet written but God spake by Oracles to ADAM and that which the Lorde spake to him hee deliuered it by faithfull tradition to his postēritie Nowe in this first age it cannot be denied but tradition had great place and to the ende the faith of the posteritie should not leane vpon the naked report of their fathers as vpon an vncertaine ground it pleasedGod to bestow vpō these fathers of the first age two great priuiledges First they were indued with the spirite of prophecie for ADAM prophecied of secret things that were done when hee was sleeping Gen. 2 ver 23 And HENOCH the seuinth from ADAM prophecied in the first age of the world of things that are to be done in the last age of the world Epist. Iud ver 14. 15. And LAMECH prophecied of his sonne NOAH Gen. 5. Beside this God bestowed vpon these fathers long life so that ADAM liued vntill he deliuered the Oracle of God spoken vnto him to HENOCH and HENOCH liued till he deliuered the same to LAMECH and LAMECH to NOE so that NOE needed not to bee in doubte whether the reporte of his fathers concerning the Oracle spoken to ADAM was true or not because it was conueied to him by the handes of faithfull witnesses of vnsuspect credite yea holie Prophets deliuered the holie Oracle of GOD to NOE and holie Prophct of GOD also as they were In the second age of the world it pleased God to register his blessed will in write in the dayes of MOSES and then tradition was nothing else but a page and handmaide to the written worde of God For true it is that God commanded fathers to tell their posteritie the wonderful works of God in slaying the first borne of Egypt and sparing the first borne of the I ewes Exod. 13. ver 8. yet this tradition of fathers to their children was agreable to the word of God written by MOSES in so far that the posteritie beleeued not the writings of MOSES because they were agreable to the report of their fathers but rather the reporte of their fathers because it was agreable to the worde of God written by MOSES and so tradition in this age was a page and handmaide to the written worde of God neither doe wee reade after the worde was written that God commanded fathers to tell anything to their children that was not expresly contained in the written word of God In the last age of the world we should be more attentiuely addicted to the written worde and lesse to tradition in regard the Apostles were moued to put the summe of their most wholesome doctrine in write because their doctrine was not rightly reported euen by those who heard the Apostles teach as said is And if the writing of the summe of their wholesome doctrine was a remedie deuised by the Apostles themselues against false traditions wrong reports of Apostolicke doctrine what injurie doe we to the Romaine Church when we examine al their traditions by the rule of the writtē word that which is not agreable to the written word wee reject it as a doctrine neither catholicke nor Apostolicke because that it is found light when it is weighed in the just balance of the written word of God Now consider howe damnable an inclination is in this our corrupt nature When God reueiled his blessed will by tradition men were not attentiue to it but preferred their lust vnto the will of God reueiled by tradition for the sonnes of
of his Gospell and CYPRIAN a sorcerer to bee a worthy preacher and martyre this same gratious Lord I say in the multitude of his vnspeakable compassions drewe AVGVSTINE out of this filthie mire of abominable heresie and made him like vnto a bright starre sending foorth the beames of light to the comfort of Gods house The opinion of MANES anent the creation of the world and the creation of man the manifestation of Christ in our nature rather in shewe and appearance then in veritie and the horrible abomination of their vile Eucharist no man can be ignorant of these things who hath read but a litle of the bookes of AVGVSTINE written against the Manicheans In ende like as MANES exceeded all the rest of the Heretiques in madnesse of foolish opinions euen so the Lorde pointed him out among all the rest to be a a spectacle of his wrath and vengeance For the king of Persia hearing of the fame of MANES sent for him to cure his sonne who was deadly diseased but when he sawe that his sonne died in his hands he cast him into prison and was purposed to put him to death but hee escaped out of prison and fled to Mesopotamia Neuerthelesse the king of Persia vnderstanding in what place MANES did lurke sent men who pursued him tooke him and excoriated his body and stopped his skinne full of chaffe and set it vp before the entrie of a certaine citie of Mesopotamia Socrat. eccles hist. lib. 1. cap. 22. If any man bee desirous to haue greater knowledge of this remarkable Heretique both in respect of his life and death he may reade the fore mentioned chapter of the ecclesiasticall historie of SOCRATES and hee shall finde that the first man called MANICHEVS who renued the errour of two beginnings was a man of Scythia He had a disciple first called BVDDAS afterward TEREBYNTHVS who dwelt in Babylon This man TEREBYNTHVS was the composer of these bookes which MANES gaue out vnder his owne name MANES was but a slauish boy bought with money by a woman of Babylon in whose house TEREBYNTHVS had lodged and shee brought vp the boy at schoole his name was CVRBICVS when he was bought but when this woman died she left in legacie to CVRBICVS the money and bookes of TEREBYNTHVS and he went from Babylon to Persia changed his name and called himselfe MANES and set forth the bookes of TEREBYNTHVS as if they had beene composed by himselfe so that hee added vnto the rest of his villanies this fault also that he was from his very youth a dissembled and deceitfull fellow Reade the historie of Socrat lib. 1. cap. 22. After MANES sprang vp HIERAX who spake of the Father and the Sonne as of two lights different in substance He damned mariage denied the resurrection of the body excluded infants from the kingdome of God Epiph. contrahaeres Hist Magd. Marke in this Catalogue of the heresies of the first three hundreth yeres how many of the deuils trumpeters sounded the doctrine of the prohibition of mariage The Nicolaitans Gnostici Encratitae Montanistae Apostolici Origeniani called Turpes Manichei and Hieracitae Satan hateth mariage to the end that his kingdome might be aduanced by fornication and all kinde of vncleannesse CENT 3. A Treatise of Purgatorie and prayer for the dead IN this Centurie also the opinion of ORIGEN anent purgatory paines before a man can enter into the kingdome of heauen giueth me manifest occasion to speak of Purgatorie In the beginning of this treatise I protest that I detest the worshipping of reliques and the conceit of Purgatorie fire as two heades of doctrine borrowed from Ethnickes and Pagans The bones of THESEVS saith PLVTARCH being transported placed in the middle part of the towne of Athens they honoured his ashes as if hee himselfe had beene returned to the towne and gaue vnto him all these diuine honours calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he who diuerteth euill from them also they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a patron a helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who receiueth the supplications of the humble What was this else but to honour THESEVS with diuine honours And the excessiue honours attributed to the reliques of saints in the Popish church with confidence to be helped and better heard of God because they were prostrate before the reliques of saints what was it else but a counterfaiting of the superstition of the Pagans In like maner the opinion of Purgatorie is but an Ethnicke inuention PLATO seemeth to be the first authour of it except any man of greater reading can reduce it to a more ancient beginning for PLATO in his dialogue called Phedo vel de anima hath three opinions concerning the soules of men First hee thinketh that the soules of men who haue liued a very honest and vnreproouable life when they depart out of their bodies they goe to a place of vnspeakable happinesse Secondly he thinketh that the soules of men who haue continued into incorrigible wickednesse they goe to a place called Tartarus there to be punished with endlesse paines These two foresaide opinions PLATO by his trauelling to Egypt where the people of the Iewes had remained a long time might haue learned to wit that the soules of good men goe to heauen and the soules of euill men goe to hell But PLATO thought by Philosophie to mend the want that was in ancient Theologie and he deuised a third place whereinto soules should be both tried and purged and after suffering of paines should be set at libertie namely the soules of men who had heauily grieued their parents afterward repented or had committed filthie murthers and afterward repented these mens soules I say according to the opinion of PLATO behooued to goe through infernall floods specially through Acheron Câ—…ytus and Phlegeton to be tried purged in end to be set at libertie prouiding they had fully satisfied the persons whom they had offended These beginnings of PLATOES conceites had neuer hurt Christian religion if CLEMENS ALEXANDRINVS and after him ORIGEN had not mingled prophane Philosophie with Theologie But when the question is riped vp to the very ground the defenders of Purgatorie fire worshipping of reliques haue cause to be ashamed as disciples of Pagans and not of the holy Apostles in these two points of doctrine The foolishnes of CLEMENS and ORIGEN hath beene very pernicious to the Church of God because they borrowed not from PLATO siluer and golde as the Iowes borrowed from the Egyptians by warrant of Gods commandement Exod. 11. but they borrowed chaffe and doung lies and fables which some time spreading sometime growing sometime altering the first similitude fashioned in the combes of PLATO in end became an article of Popish faith and was so straitly vrged that they who would not beleeue the fained fire of Purgatorie were burned as Heretiques with true flammes of tormenting fire AMBROSE and HILARIVS as foolishly
of images into cities they emptied cities of the feare of GOD and filled them with errour If a short description of some vanitie of images could exonere men from the blame of Idolatrie then might the Gentiles also be freed from the vile imputation of Idolatrie The Idolatrie of the Jewes fraughted not onely with vanitie but also with vnthankfulnesse and a contempt of the lawe of GOD proclaimed from mount Sinai doth leade vs vnto a deeper consideration of the vilenesse of Idolatrie The golden Calfe which they worshipped in the wildernesse and the staire of Remphan declare that the nature of man is so prone and bent to Idolatrie that we are bent to follow the sinnes of those people who hath beene most hatefull enemies vnto vs. The Aegyptians were grieuous oppressors of GODS people neuerthelesse the Iewes followed their Idolatrie in worshipping the Calfe On the other part the Moabites and Ammanites hired Balaam to curse them Notwithstanding of all this they tooke vp in the wilnernesse the tabernacle of Moloch and the starre of Rempham figures which they made to worship them It is an vnsupportable mischiefe and a remeadilesse maladie lurking in our corrupt nature when we are bent to follow the sinnes of people who hate vs and wishes all kinde of harme to vs both in soule and body so that learned men vpon great considerations had called Idolatrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the madde bentnesse vpon Idoles When the Apostle PAVL is making a particulare enumeration of the sinnes which the Iewes committed in the wildernesse namely Idolatrie fornication tempting of Christ and murmuring remember that Idolatrie is set in the first place as the very fountaine of all apostacie and defection from GOD. For like as in a matrimoniall contract betwixt man and woman when the principall heade of the contract is broken and a woman hath giuen her affection and body to anotherman all the rest of the points of the contract which are subordinate to this will easily be dissolued euen so if Idolatrie once take place in our heartes so that wee giue the glory of God to creatures all other defection will easily ensue and follow Therefore in the dayes of Iosua when the people were zealous for the glory of God they could not abide any kinde of appearance of defection from the true worship of God but alas it fareth with zeale as it doth with a teare that is soone dried vp so doth the zeale to the glory of God hastely euanish from amongst the children of men Moreouer it is diligently to be marked that the Lord is very strict and precise in the matter of his worshipping not onely forbidding to worship the gods of the Canaanites but also forbidding to worship the true God after the forme of theâ—… bad worshipping but only according to the rule of his own blessed Commandement And for this cause the ten Tribes of Israel because they worshipped not God in Ierusalem but offered sacrifices vpon the altars of Bethel Gilgal and Bâ—…sheba they are counted of God as prophane Aethiopians people who were strangers from the couenant of God Therefore in the matter of diuine worship let these two rules continually be set before our eyes First to worshippe God alanerly and not his creatures secondly to worshippe him according to the râ—…le of his owne Commandement alanerly Finally amongst the rest of the vnhappie manners of the nation of the Jewes it is to be noted that when outward Idolatrie seemed to bee forsaken amongst them so that they were content rather to sacrifice their liues than to suffer the Images of the Romane Emperours to bee set vp in their Temple At this same time I say they were defiled with inward Idolatrie which is moste abominable of all other Idolatries For the Idole of all Idoles is this when a man maketh an Idole of himselfe preferring himselfe to God his own will to the CoÌ„mandement of God his owne wisdome to the misdome of God manisested to the world by his owne deare Sonne Iesus Christ but so it is that the nation of the Iewes at that same time when they fo sooke the worshipping of Idoles made with mens handes they forsooke also the Shepheard of their soules euen the true MESSIAS preferred a murtherer to him VVhereof this conâ—…lusion may bâ—…e iustly inferred that Idolatrie is not rightly fortaken except all idoles both outward and inward be laid aside Many wâ—…rnings the people of the Iewes gote to beware of Idolatâ—…ie yea the LORD threatned them that incace they would prouoke the LORD to anger by thinges that were not Gods 〈◊〉 LORD also would prouoke them to angeâ—… by a people that was not a people But when no warning could auaile the LORD cast them off into a reprobate minde and receiued the Gâ—…ntiles to be his peculiar people But at our very first entrie we haue this warning to be humble and obedient lest hee who spared not the naturall branches how much lesse will hee spare vs if we make defection In the last head I haue to intreat concerning the Images of the Romane Church which in the sixt Centurie were receiued into places of adoration yea and a litle after were adored and worshipped finally the adoration of Images gote allowance in generall Councills Now seeing I am not intreating of Images made for ornament or for memorie of ciuile actions but onely of adoration and the in-bringing of them into places of adoration Let vs remember that the Apostles were faithfull dispensators of those things which they receiued from CHRIST whether it was for the feeding of the bodies or of the soules of CHRISTS people when they receiued barlie loaues blessed by CHRISTS mouth and miraculously multiplied they distributed vnto the people that same bread and none other which they receiued out of Christs hands In like maner they were faithfull dispensatoâ—…s of that spirituall food which they receiued from CHRIST to feed the soules of his people vnto eternall life Now we neuer read that CHRIST taught his Apostles by pictures images in the knowledge of his eternall trueth neither that the Apostles taught any others to know GOD and to follow the vertuous footsteps of the Saintes by presenting dum be images vnto their sight therefore this forme of teaching smelleth of noueltie and came not from CHRIST and his Apostles for the Apostles receiued commandement from CHRIST to preach his worde and to minister his Sâ—…cramentes but not to present dumbe images to the sight of the people iustly called by the Prophet HABACCVK doctors of lies Secondly places of holy Scripture both in the Olde and New Testament doe so manisestly damne adoration of images that the moste obstinate desenders of worshipping of Images were compelled to leaue Scripture and take them to the authoritie of vnwritten traditions and Damascene expresly calleth the worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee forgetteth not to remember the brasen
Serpent and the Cherubims as the Papists of our dayes doe continually yet his conscience compelled him to acknowledge that these similitudes were made for signification and not for imitation or adoration els how could he flie from Scripture to the naked warrant of vnwritten tradition I knowe the lie is no lesse repugnant to it selfe than it is vnto the trueth and all the shifting businesse of Damascene to shroud the adoration of images vnder some testimonies of Scripture are vndone by that plaine confession that it is an vnwritten tradition els hee would haue saide it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both a written and vnwritten tradition The fables of Damascene whereby hee would prooue the adoration of images are in absurditie beyond the fabils of Poets euen in their metamorphosis For who can abide to read the hunting of Placidas and the speaking of the beast that was hunted with a crosse betwixt his hornes shining in brightnesse farre beyond the splendor of the Sunne with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of Ierusalem who writteth Damascenes life hee writeth that Damascens hande was cut off by the Prince of the Saracens and was miraculonâ—…y restored healed againe by inuocation of the image of the Virgine MARIE It is not likely that Damascene who writeth the miracle of Placidas hunting for confirmation of worshipping of images that hee could haue pretermitted so great a miracle wrought for the restitution of a member of his owne body obteined by worshipping of an image if it had beene a miracle wrought indeed But now to leaue Damascene the Patriarch of Ierusalem the writer of the historie of Damascenes life who hath added vnto the multiplied number of Damascenes lies an heape laid aboue to the ende that his 3. orations pro Imaginâ—…bus may be like vnto a measure full ouerrunning And to conuert me to Councils wherein as in victuall houses and in barnes all store of Arguments are laide vp that can serue for the apparent allowance of Images I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images and the setting of them vp in places where GOD was worshipped and that for three principall causes First because the making and bowing downe to Images is expresly forbiden in Scripture namely in the 2. Commandement of the Decalogue Secondly because the picturing of CHRIST who is both God and man and representing of him by a similitude is a diuiding of his two natures so farre as in vs lseth because his diuine nature cannot be pictured and his humane nature should not be separated from his diuine nature Thirdly because the writings of holy and ancient farhers damned the worshipping of Images such as Epiphanius Nazianzenus chrysostomus Athanasius Amphilochius Theodorus bishop of Ancyra and Eusebius Pamphili whose graue sentences all damning adoration of Images are most worthie to be read In the rest of this Treatise I shall set downe Godwilling two opposite Councills the one allowing the adoration of Images the other disallowing it The second Councill of Nice vnder the Empresse Irene ann 789. gaue full allowance to the adoration of Images out of Asia and Gracia and some other parts with the ambassadours of Adrian bishop of Rome were assembled 350. bishoppes On the other part vnder the reigne of Carolus Magnus Emperour of the VVest ann 794. a great Councill was assembled at Francford de maine wherein the adoration of Images was vtterly disallowed and the arguments alleadged in the second Councill of Nice for adoration of Images are clearely refuted in presence of Charles King of France and Emperour of the VVest and Theophilactus and Stephanus ambassadours of the bishoppe of Rome In these two opposite Councills let the iudicious Reader marke the great prouidence of GOD who hath appointed that there should bee contradiction to the lying doctrine so that they who loue the trueth of GOD haue no neede to follow a false doctrine in regarde there is no man that dare gainesay it For I dare say to the commendation of the Councill of Francsord that the Ibides of Aegypt were neuer more readie to deuouâ—…e the flying Serpents of Arabia so that they would not suffer them to light in the coastes of Aegypt than the Councill of Francford was readie to vndoc all the foolish arguments of the second Councill of Nice proouing the adoration of Images Before I set these Councills in opposite tearmes of contradiction the one to the other the preludie of the Councill is worthie to bee marked Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies and affirming that the Emperour Constantine was a leper that hee endeuoured to cure his disease by shedding of innocent babes blood that PETER and PAVL appeared to him in a vision by night and bade him goe and bee baptized by SILVESTER and his disease should bee healed and that in remembrance of this benefite CONSTANTINE builded Churches in Rome and adorned them with the Images of PETER and PAVL The groundes of this letter conteineth a masse of impudent lies CONSTANTINE was not a leper but a man gifted in soule beautifull in body and furnished with great giftes both of soule and body and meete for great workes as EVSEBIVS witneâ—…eth who liued in CONSTANTINES time and was familiarly acquainted with him Neither was hee baptized by SILVESTER in Rome but by EVSEBIVS in Nicomedia For SILVESTER and MARCVS his successour were both deade before that CONSTANTINE was baptized The rest of his letter is like vnto the sandie ground and fabulous narration whereupon it is grounded The arguments of the second Councill of Nice prouing adoration of Images may be distributed into foure rancks Some are taken out of Scripture others out of Fathers the third rancke from common reason the fourth from miracles If I propound their arguments into an intelligible order and likewise the answeres to them I doe a benefite to the Reader The Cherubims and the brasen Serpent were made by Gods commandement and the Cherubimes were seated in the place of adoration ergo Images may bee brought into the places of adoration There is a threefolde difference betwixt Images set vp in Churches to bee worshipped and the Cherubimes in the Temple First the Cherubimes are made by the expresse commandement of GOD but the images set vp in Temples are made expresse contrare to the Commandement of GOD Secondly the Cherubimes and brasen Serpent were represntations of diuine mysteries Thirdly neither the Cherubimes nor brasen Serpent were made for adoration as images are that are set vp in Temples If any man bee not fully resolued with these answeres let him vnderstand that the Law-giuer hath absolute authoritie to make exceptions from his owne Lawe but it is not lawfull to others without warrant of GODS commandement to
manifested to the world by his owne deare Sonne Iesus Christ but so it is that the nation of the Iewes at that same time when they forsooke the worshipping of Idoles made with mens handes they forsooke also the Shepheard of their soules euen the true MESSIAS prâ—…ferred a murtherer to him VVhereof this conclusion may bâ—…e iustly inferted that Idolatrie is not rightly forsaken except all idoles both outward and inward be laid aside Many wâ—…rnings the people of the Iewes gote to beware of Idolat ie yea the LORD threatned them that incace they would prouoâ—…e the LORD to anger by thinges that were not Gods the LORD also would prouoke them to anger by a people that was not a people But when no warning could auaile the LORD cast them off into a reprobate minde and receiued the Gentiles to be his peculiar people But at our very first entrie we haue this warning to be humble and obedient lest hee who spared not the naturall branches how much lesse will hee spare vs if we make defection In the last head I haue to intreat concerning the Images of the Romane Church which in the sixt Centurie were receiued into places of adoration yea and a litle after were adored and worshipped finally the adoration of Images gote allowance in generall Councills Now seeing I am not intreating of Images made for ornament or for memorie of ciuile actions but onely of adoration and the in-bringing of them into places of adoration Let vs remember that the Apostles were faithfull dispensators of those things which they receiued from CHRIST whether it was for the feeding of the bodies or of the soules of CHRISTS people when they receiued barlie loaues blessed by CHRISTS mouth and miraculously multiplied they distributed vnto the people that same bread and none other which they receiued out of Christs hands In like maner they were faithfull dispensatoâ—…s of that spirituall food which they receiued from CHRIST to feed the soules of his people vnto eternall life Now we neuer read that CHRIST taught his Apostles by pictures images in the knowledge of his eternall trueth neither that the Apostles taught any others to know GOD and to follow the vertuous footsteps of the Saintes by presenting dum be images vnto their sight therefore this forme of teaching smelleâ—…h of noueltie and came not from CHRIST and his Apostles for the Apostles receiued commandement from CHRIST to preach his worde and to minister his Sacramentes but not to present dumbe images to the sight of the people iustly called by the Prophet HABACCVK doctors of lies Secondly places of holy Scripture both in the Olde and New Testament doe so manifestly damne adoration of images that the moste obstinate defenders of worshipping of Images were compelled to leaue Scripture and take them to the authoritie of vnwritten traditions and Damascene expresly calleth the worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee forgetteth not to remember the brasen Serpent and the Cherubims as the Papists of our dayes doe continually yet his conscience compelled him to acknowledge that these similitudes were made for signification and not for imitation or adoration els how could he flie from Scripture to the naked warrant of vnwritten tradition I knowe the lie is no lesse repugnant to it selfe than it is vnto the trueth and all the shifting businesse of Damascene to shroud the adoration of images vnder some testimonies of Scripture are vndone by that plaine confession that it is an vnwritten tradition els hee would haue saide it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both a written and vnwritten tradition The fables of Damascene wheâ—…eby hâ—…e would prooue the adoration of images are in absurditie beyond the fabils of Poets euen in their metamorphosis For who can abide to read the hunting of Placidas and the speaking of the beast that was hunted with a crosse betwixt his hornes shining in brightnesse farre beyond the splendor of the Sunne with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of Iâ—…rusalem who writteth Damascenes life hee writâ—…th that Damascens hande was cut off by the Prince of the Saracens and was miracuâ—…sly restored healed againe by inuocation of the image of the Virgine MARIE It is not likely that Damascene who writeth the miracle of Placidas hunting for confirmation of worshipping of imâ—…ges that hee could haue pretermitted so great a miracle wrought for the restitution of a member of his owne body obteâ—…ed by worshipping of an image if it had beene a miracle wrought indeed But now to leaue Damascene the Patriarch of Ierusalem the writer of the historie of Damascenes life who hath added vnto the multiplied number of Damascenes lies an heape laid aboue to the ende that his 3. orations pro Imaginibus may be like vnto a measure full ouerrunning And to conuert me to councils wherein as in victuall houses and in barnes all store of Arguments are laide vp that can serue for the apparent allowance of Images I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images and the setting of them vp in places where GOD was worshipped and that for three principall causes First because the making and bowing downe to Images is expresly forbiden in Scripture namely in the 2. Commandement of the Decalogue Secondly because the picturing of CHRIST who is both God and man and representing of him by a similitude is a diuiding of his two natures so farre as in vs lieth because his diuine nature cannot be pictured and his humane narure should not be separated from his diuine nature Thirdly because the writings of holy and ancient farhers damned the worshipping of Images such as Epiphanius Nazianzenus Chrysostomus Athanasius Amphilochius Theodorus bishop of Ancyra and Eusebius Pamphili whose graue sentences all damning adoration of Images are most worthie to be read In the rest of this Treatise I shall set downe Godwilling two opposite Councills the one allowing the adoration of Images the other disallowing it The second Councill of Nice vnder the Empresse Irene ann 789. gaue full allowance to the adoration of Images out of Asia and Graecia and some other parts with the ambassadours of Adrian bishop of Rome were assembled 350. bishoppes On the other part vnder the reigne of Carolus Magnus Emperour of the VVest ann 794. a great Councill was assembled at Francford de maine wherein the adoration of Images was vtterly disallowed and the arguments alleadged in the second Councill of Nice for adoration of Images are clearely refuted in presence of Charles King of France and Emperour of the VVest and Theophilactus and Stephanus ambassadours of the bishoppe of Rome In these two opposite Councills let the iudicious Reader marke the great prouidence of GOD who hath appointed that there should bee contradiction to the lying
These are points whereof no man doubteth and a large and fruitfull discourse vpon this subject is a commendation of the superabundant goodnesse of God but it belongeth nothing to prooue that Chrisming is a Sacrament distinct from Baptisme The African Councell called Mileuitanum pronounced an Anatheme against all those who saye that the grace of God in Baptisme conferreth only remission of sinnes already coÌ„mitted that in it there is no support promised to preserue men from sinnes in time to come that they bee not committed Whereby wee may euidently perceiue that the spirituall graces which the Romane Church referreth to the Sacrament of Confirmation were of olde referred to the Sacrament of Baptisme Likewise Antididagma Coloniensis as Themnisius declareth demandeth for what cause doth the Presbyter anoint him who is baptized with Chrisme seeing that he is to be anointed of new againe with Chrisme in the Sacrament of Confirmation And out of the booke De Gestis Pontificum he recordeth a constitution of Syluester That for the perill of vnexpected death it is meete that the Presbyter shall anoint with Chrisme him who is to bee baptized lest through absence of the Bishop the person baptized should depart this life without Confirmation but if the bishop be present let him be anointed by the bishop This declareth that of olde Chrisming was annexed to Baptisme But afterwards to multiplie the number of the Sacraments they separated it from the action of Baptisme and made it a peculiar Sacrament to bee ministred some space of time after Baptisme at the least seuen dayes for reuerence toward the seuen-folde graces of God conferred in the Sacrament of Confirmation as Durandus citeth out of RABANVS vsually twelue or fifteene yeeres interuene betwixt Baptisme and the Sacrament of Confirmation in the Romane Church Onely this I request of the judicious Reader that when hee readeth of Chrisming in the ancient Church hee would not take it for the Sacrament of Confirmation but for anointing with oyle in Baptisme And this custome also had no allowance in the written worde of GOD as Basilius expressely graunteth in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is What Scripture hath taught vs anointing with Oyle Doeth not this proceede from secret and mysticke tradition Finally let vs search out this matter to the very grounde whereby it may bee euidently knowne howe this Sacrament of Confirmation crept in into the Church It was a custome of auncient time that children were presented to Baptisme by their Christian parentes and albeit their infancie coulde not comprehende the summe of Christian Faith yet neuer thelesse they were instructed and catechised when they came to yeeres of discretion and when they had sufficiently comprehended the summe of Christian Faith their parentes of newe againe presented them to the Bishop who after hee had receiued in audience of the people a cleare confession of their Faith hee blessed them and with the ceremonie of imposition of handes prayed to God that these persons who had giuen out of their owne mouth a confession of that same Faith which their parentes had professed in their name in Baptisme might continue in that same true Faith constantly vnto their liues ende This imposition of handes was vsed to imprint into the heartes of the persons who had made a confession of their faith a deeper reuerence of God and a greater care to continue constant But in doing of this there was no purpose to institute a newe Sacrament of Confirmation in the Church Moreouer persons who were baptized by Heretiques when they forsooke their heresie they were not rebaptized but they were receiued into the Church by the ceremonie of imposition of handes as hath beene declared in the life of Stephanus bisshop of Rome CENT III. CHAP. II. And this imposition of handes was joyned with prayer That it woulde please God to vouchsafe vpon him who was receiued into the bosome of the Church by imposition of handes the gift of the holy Spirit which was offered vnto him in Baptisme but it was not receiued because hee professed not the true Faith Neither can there bee founde in this seconde sort of imposition of handes anie grounde for the Sacrament of Confirmation To conclude this Sacrament of Confirmation is either of God or man If it bee of God let the warrande of His commaundement bee brought foorth in the which Hee commaundeth to anoint with Chrisme those who are alreadie baptized And is it not a disficill thing to these who are content to sacrifice their life for Christes sake to offer their children also to bee signated with Chrisme when they are twelue or fifteene yeeres of age But if no diuine commaundement can bee founde out commanding vs so to doe but it is a plaine humane inuention Then let the Romane Church bragge lesse of Antiquitie than they doe seeing there is nothing in humane inuentions but Antiquitie of Errour FINIS CENTVRIE IX CHAP. I. OF EMPEROURS CAROLVS MAGNVS IN the yeere of our LORD 801. CHARLES THE GREAT King of FRAVNCE was declared Emperour by LEO the thirde Bishop of ROME and hee reigned sixteene yeeres in his Emperiall dignitie for hee continued King of FRAVNCE fourtie and sixe yeeres The Empire of the West had beene cut off since the dayes of Augustulus the sonne of Orestes whom Odoaser king of Rugiheruli c. had compelled to denude himselfe of the Emperiall dignitie Nowe after the issue of 300. yeeres and after the Hunnes the Gothes the Lombardes and other Nations had obtained dominion in the West all abstaining notwithstanding of their preuailing power from the name dignitie and stile of Emperoures Nowe at length I saye Charles the Great is anointed and crowned Emperour by Leo the thirde in the Towne of Rome And this was the beginning of that euill custome which after followed to wit That Emperours should receiue their coronatioÌ„ from the Bishops of Rome At this time the Empire of the East was in the hands of the Empresse Irene in the hands of the Emperour Nicephorus who had banished Irene and reigned in her steade The Empire of the East was also weake at this time as apppeareth by a Couenant of Peace which they coÌ„cluded with Charles Emperour of the West in the which no mention is made of Exarchatus Rauenne to be rendered again vnto them only that the Isle of Sicâ—…ll and the Townes Landes which lie from Naples Eastwarde on the right hande and from Manfredonia sometimes called Syponto on the left hand compessed about with the Seas called Superum Inferum these should remaine in the possession of the Emperours of Constantinople Charles was a prudent godly Emperour more sound and vpright in sundry heads of christian doctrine than many others for he detested the worshipping of Images as vile Idolatrie as appeareth by his bookes written against the seconde Councell of Nice Charles was very friendly to Christians and defended them against the violence and tyrannie of their persecuting enemies namely against
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
followed the opinion of ORIGEN without examining it in the balance of holy scripture Ambros. in Psal. 118. saith that all men must goe through the fire at the latter day euen IOHN himselfe the belooued disciple of Christ of whose death also some doubted yet no man can doubt of his passing through the fire Thus AMBROSE suffered this opinion of ORIGEN to sincke into his heart as though it had beene the vndoubted Oracle of God which no man should call in question HILARIVS maketh no exception of the blessed Virgine the mother of our Lord in Psa. 118 but she must also go through this fire at the latter day And this is a foolish thing to followe any man further then he doth follow Christ the warrant of the written word of God 1. Cor. 11. And therefore the first generall Councill Ann. 551. as wise behind the hand was compelled to examine the bookes of ORIGEN to excōmunicat himself albeit dead long afore to damne his books and vaine opinions specially anent his Purgatorie This Origenian errour before it was seriously impugned it was changed to the worse and grew neerer to the originall of PLATOES Phlegeton againe for ORIGEN AMBROSE and HILARIVS spake of a fire that should burne at the latter day which al men behooued to passe through before they could enter into the place of refreshment but PLATO in his dialogue Phedo spake of a flood of fire whereinto men behoued to bee tried and purged immediatly after their soules were separated from their bodies and what soules I pray you Not the soules of the best men which went to heauen nor the worst men for they went to hell but the soules of men that were not into a mid rancke neither very good nor very euill This opinion I say somewhat neerer to the opinion of PLATO then to the opinion of ORIGEN beganne to take place about the foure hundreth yeere of our Lord as the distinctions of AVGVSTINE clearely witnesse Valde bom valde mali non valde mali Augustin enchiridion ad Laurent Idem de octo Dulcitii quaest Thus wandering errours once taking place became like vnto a fretting canker euery day worse worse If any man think strange that so vile an error neither agreable to scripture neither yet to it self but changing the similitude of it as the Chameleon doth his collour it preuailed wonderfully and was so fastened into the peoples hearrts that scarcely can it be rooted out of their mindes in our dayes To this I answere that besides the authoritie of the fathers aboue specified who were entangled with errour euen they also who found out the opinion of Purgatorie fire to be erroneous and repugnant to scripture yet did they not fully and in all points impugne this false and lying doctrine but onely in a parte As namely AVGVSTINE refuteth that part of CLEMENS and ORIGENS opinion wherein they thought that the deuils and wicked men after suffering of long tormentes may possibly be forgiuen and finde mercy By one place of scripture he vtterly vndoeth that opinion Depart'vnto the cuerlasting fire prepared for Sathan and his angels Mat. 25. ver 4 And in the booke of the Reuelation And they shall bee tormented night and day for euer and euer Apoc. 20 August lib. 20. 21. de civit Dei Yet the other parte of the errour that tooke deepe root in his dayes AVGVSTINE knewe it better then he impugned it lest he should gain-say the receiued opinion among all the people who thought that the soules of many men after their death were tormented with fire for a while vntill a full satisfaction were made for the faultes that men committed in their life-time Against this opinion AVGVTINE speaketh but softly Non valde coarguo for sitan verum est that is I doe not greatly reprooue it possibly it is true August De civit De◅lib 21. cap. 26. This was also some strengthening of errour that it was not fully in all points clearely refuted by godly fathers whose comporting with the weakenesse of the people in a parte CHEMNIICIVS himselfe calleth prudence and wisdome but serious impugning of erroneous doctrine had beene more agreable to the will of God Alwayes AVGVSTINE in his doubtsome speach giueth no ground to Papists to make vp a newe article of faith anent Purgatorie For like as Constantinople was a great citie yet when it was shaken with an earthquake three dayes and three nights no man taried in that great towne to builde a new house during that time euen so AVGVSTINE is a great doctour yet when hee taketh him to forsitan or per◅aps this is not a sure ground to leane vpon This vnhappie conceit of Purgatorie fire had many handmaids waiting vpon her some going before and others following after her Before the conceit of Purgatorie goeth an opinion of our owne satisfactions For the faultes committed by vs after Baptisme if we do not perfitly satisfie for them before our death it resteth that in Purgatorie fire we should absolue the rest of our pennance that is vnfulsilled How much this first handmaide derogateth from the glory of Christ the Apostle witnesseth when he saith The blood of Christ purgeth vs from all sinne I. Ioh. I. making no exception ofsinnes after Baptisme committed The other handmaide preceeding the conceit of Purgatorie is praier for the dead albeit in all the old and new Testament there be not one example of praying for the deade or yet offering of sacrifice for the dead Pardon 's followed sometimes called indulgences in another sense then now they are these pardons I say are the handmaids following Purgatorie by which the B. of Rome as absolut commander of Purgatorie hath made vnto himselfe infinite gaine Before I proceede any further I exhort all true Christians as they detest Paganisme euen so to detest all Ethnick errours when they are creeping in into the sanctuarie of God The golden Eagle of the Romanes was more abominable when it was set vp in the Temple of Ierusalem by HEROD Ioseph de bello Iudaico lib. 1. cap. 21. then when it was set vp in the Capitoll of Rome And the image of CAIVS CALIGVLA sent to PETRONIVS his Deputie to be set vp in the Temple of Ierusalem made all the Iewes agast and they were more willing to die then to see their Temple so filthily abused with idolatrie Ioseph antiq lib. 18 cap. 11. It is more seemely then that the golden Eagle and image of CAIVS remaine at Rome where they were first fashioned then to bee brought to the Temple of Ierusalem And it is more seemly also that the opiniō of Purgatory remaine in the schoole of PLATO at Athens or in the schoole of CLEMENS at Alex andria rather then to send it abroade through all Christian Congregations to bee beleeued For Christians ought to be like to the forlorne sonne after he returned home againe to his father Luc. 15. Hee was so well fed and