A short compend of the historie of the first ten persecutions moued against Christians divided into III. centuries. Whereunto are added in the end of euery centurie treatises arising vpon occasion offered in the historie, clearely declaring the noveltie of popish religion, and that it neither flowed from the mouthes of Christs holy Apostles, neither was it confirmed by the blood of the holy martyrs who died in these ten persecutions.

CENTVRIE II

Chap. 1.

Traianus.

TRAIAN the adoptiue sonne of NERVA was the first stranger who obtained that honour to be king of the Romaines. Hee reigned 19. yeeres 6. months, Euseb. eccl hist. lib. 4. cap. 3. A man so exceeding wel beloued of the Senat & people of Rome, that after his dayes when∣soeuer a new Emperour was elected, they wished vnto him the good successe of AVGVSTVS, and the vprightnesse of TRAIANVS. Notwithstanding of this, he was a cruell per∣secuter of Christians. And this third persecution is justly counted greater then the two preceeding persecutions. To other afflictions now is added contempt and shame. It was no great dishonour to be hated of NERO and DOMITIAN, wicked men and haters of righteousnesse, but to bee hated and persecuted by TRAIAN, a man counted a patterne of vpright dealing, this was a great rebuke. Notwithstanding Christians looked to Iesus the Author and finisher of their faith, who for the joy that was set before him, endured the crosse, and despised the shame, and is set at the right hande of the throne of God, Heb. 12. ver. 2. Many haue more pa∣tiently endured paine in their flesh, then shame and con∣tempt in the world, but Christs true disciples must resolue to be a gazing stock to al the world & to be countedthe off∣scourings of the earth, as the holy mē ofGod did in the daies of the Emperour TRAIAN. These were citizens of heauen, li∣uing in earthly tabernacles, liuing vpō the earth, but not fa∣shioned according to the similitude of this world, Rom. 12.

In doing great things by faith, they surpassed mightie Mo∣narches: In patient suffering of cuil they ouerwent admired Philosophers. In this persecution SIMON the sonne of CLEOPAS an •…•…oly A postle suffered martyrdome being now an hundreth and twentie yeeres olde: he was first scourged, and then crucified: but all this rebuke hee most patiently suffered for the Name of Christ, Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdome wee haue spoken in the first Centurie, the time of his suffering was in the time of TRA∣IANVS. Plin. 2. Deputie in Bithynia breathing threatnings against innocent Christians persecuted great numbers of them to the death. In ende he was commoued and trou∣bled in his owne minde, considering both the number and patient suffering of Christians that were put to death, hee wrote to the Emperour, declaring that Christians were men of good conuersation, and detested murther, adulterie and such other vngodlinesse: onely they had conuentions eare∣ly in the morning, and they sang Psalmes to the honour of Christ whom they worshipped as God, but they would not worship images (here make the portrait of the ancient A∣postolicke Church, & what conformitie the Romaine Church in our dayes hath with it the Lord knoweth) This letter of PLINIVS mitigated the Emperours wrath in a part yet gaue he no absolute commandement to stay the persecution, but only that the judges should not search them out narrowly, but if any happened to be presented before them, then let them be punished, Euseb. eccl. hist. lib. 3. cap. 33, What con∣fusion was in this edict it is well marked by TERTVLLIAN: the one part of it repugneth to the other. In forbidding to search them out narrowly, he declareth their innocencie, but in commanding to punish them, when they were pre∣sented, hee pronounceth them to be guiltie. Tcrtul. Apol. This is that Emperour for whose soule GREGORIE the first made supplications to God 400. yeeres after his death, and was heard of God as DAMASCEN writeth serm. de defunctis. This superstitious Monke of the descent of Saracens blood if hee supponed GREGORIE to be so full of charitie that hee prayed for the soule of one persecuting Emperour, why

would he not bring him in praying also for all the ten per∣secuting Emperours, to the ende that they being all deliue∣red from the condemnation of hel, heauen might be coun∣ted a mansion both for Christes true disciples, and also for Christs hatefull and impenitent enemies▪

Adrianus.

AFter TRAIAN AELIVS ADRIANVS reigned 21. yeeres, Chytr. Chron. In his time ARISTIDES and QVADRATVS, the one a Bishop, the other an O∣rator at Athens wrote learned apologies in de∣fence of Christian Religion, and did so mitigate the Empe∣rors mind, that in his time no new commandement was set foorth to persecute Christians, Euseb. eccl. hist. lib. 4 cap. 3. Ierom Catal. script. eccles. BARCOCHEBAS at this time per∣uerted the nation of the Jewes, and called himselfe the pro∣mised MESSIAS: whome the foolish Iewes followed to their owne ouerthrow and destruction. TYNIVS RVFVS Depu∣tie in Iadea besieged this man in Bethera a towne not farre distant from Jerusalem, and destroyed him with all his ad∣herents. Also the whole nation of the I•…•…wes was banished from their natiue soyle: and the towne of Jerusalem was taken from the Jewes and deliuered to other nations to be inha∣bitants of it, and was called by the Emperours name Aelia Euseb. eccl. hist lib. 4. cap 6. Thus we see that the Iewes who would not receiue Christ, who came in his fathers name, yet they receiued another who came in his owne name, and like vnto babes who are easily deceiued with trifles, they were bewitched with the splendor of a glorious name: for BARCOCHEBAS signifieth the sonne of a starre: and he saide to the Iewes, that hee was sent as a light from heauen to suc∣cour their distressed estate: but he might haue beene called more justly BARCHOSBA the sonne of a lie. Here I giue war∣ning againe, that wee take heede to our selues lest we be cir∣cumveened with the deceitful snares of the deuill: for it is an easie thing to fall, but a difficill thing to rise againe. The Christians who liued in the dayes of ADRIAN were glad to

be refreshed with the crums of outward comfort, which are denied to no accused persō in the whol world. viz. that Chri∣stians shall not be condemned to death for the importunat clamors and cryes of a raging people accusing them, except it be proued that they haue transgressed the Law, and haue committed some fact worthie of death. Reade the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputie in Asia, Euseb, eccl. hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honour of Christ, voide of images (because such was the custome of Christi∣ans) was impeded and hindered by some of his familiar friendes, who said, that if he so did, all men would for sake the temples of the gods of the Gentiles, and become Chri∣stians, Bucolc. citing the testimonie of LAMPRIDIVS writing the life of ALEXANDER SEVERVS. In this point good rea∣der marke what Church is like vnto the ancient primitiue and Apostolicke Church, whether the Church decked with images, or the Church voide of images.

Antoninus Pius,

TO ADRIAN succeeded ANTONINVS PIVS his a∣dopted sonne, & reigned 23. yeeres, Chytr. Chron. Hee was so carefull to preserue the liues of his sub∣jects, that he counted it greater honour to saue the life of one subject, then to destroy the liues of a thousand enemies, Carion lib. 3. Monarch. 4. In this Emperours time IVSTINVS MARTYR wrote notable bookes of Apolo∣gie for the Christians, which were presented and reade in the Senate of Rome, and mollified the Emperours minde toward Christians, as clearely appeareth by his edicts pro∣claimed at Ephesus in time of most solemne conuentions of all Asia, Euseb. eccl. hist. lib. 4. cap. 13,

Antoninus Philosophus, & L. Uerus.

AFter ANTONINVS PIVS succeeded his sonne in law ANTONINVS Philosophus otherwise called MAR∣CVS AVRELIVS with his brother L. AVRELIVS VE∣RVS. This is the first time whereinto the Romaine empire was gouerned by two Augusti. Albeit TITVS had associated his brother DOMITIAN to be a fellow labourer with him in the worke of governement, yet was not DO∣MITIAN counted or called AVGVSTVS vntill the death of his brother TITVS. But nowe at one and the selfe same time two Emperours doe reigne. ANTONINVS Philosophus reigned. 19. yeeres, LVCIVS VERVS his brother 9. yeeres. And so after the death of VERVS the whole gouernement returned to ANTONINVS Philosophus alanerly, Euseb. eccl. hist. lib. 5. cap. 9. Bucolc. He was called a Philosopher not onely in regard of his knowledge, but also in respect of the practise of Philosophie. Hee was neither greatly puft vp by prosperitie, nor greatly casten downe by aduersitie: yet he was a cruell persecuter of innocent Christians. Now is the fuell added to the fornace the fourth time, and the flame is great, and the arme of wicked men who hated the name of Christians is strengthened by the Emperours com∣mandement. The trumpets of the Monarches of the world sound the alarme against him who made them Kings and rulers on the earth. The poore innocent Lambes of the sheepfold of Christ appointed for the shambles strengthe∣ned their heartes in God, & in the power of his might, and chused rather to suffer aduersitie with their brethren, then to enjoy the pleasures of sinne for a season, Heb. 11. ver. 25. they were content to bee racked, and would not be de∣liuered, that they might be partakers of a better resur∣rection, Heb. 11. ver. 35. whose bodies lacerat with stripes

vntill their very inward bowels were patent to the outward sight, witnessed the vnrent firmnesse and stabilitie of their faith. They were so supported with the power of that grace that commeth from aboue, that they were not terrified with the multiplied numbers of cruell torments newly ex∣cogitate for dashing that inuincible courage of faith which was seene in Christians. Yea further then this. When the persecuting enemies were compelled to change the high tuned accent of their menassing speeches, and to craue but a litle conformitie to the Emperours desire in swearing by his fortune, the holy men of God would not once seem to fall away from their profession, by answering with ti∣morous and doubtsome wordes: but glorified God with a cleare and constant confession of their Christian faith. PO∣LYCARPVS B. of Smyrna, and IVSTINVS MARTYR a man of singular erudition were both martyred in the feruent heate of this persecution. But aboue all other places, the consu∣ming flame of the fornace brast out most vehemently in France that happie nation, whereinto both of old and late time so many were found worthie to giue their blood for the Name of Christ. VETIVS EPAGATHVS MATVRVS, PRO∣THENVS, ATTALVS, SANCTVS, and PHOTINVS B. of Lions, all suffered for the testimonie of Christ in France. And BLAN∣DINA a worthie woman suffered many torments, and re∣nued her spirituall courage by continuall iteration of these wordes, Christianasum, that is, I am a Christian, Euseb. eccl, hist. lib, 5. cap 1. Bucolc. Index. In like maner Christians were persecuted with the slāderous speches of Pagans, objecting vnto them the bankets of THYESTES, & the chambering of OEDIPVS, that is, the eating of mens flesh & incestuous copulations, Euseb. ibid. But men who are giuen to the mo-mentaneal delites of sin are not willing to die, because that by death they are separat from all bodily pleasures. The Christians by patient and willing suffering of death for Christs sake clearely witnessed vnto the world, that they were not addicted to the deceitfull pleasures of sinne, Iustin. Martyr. Apol, Neuerthelesse these slan∣derous speeches were credited by the Pagans. and tooke

such deepe root in their heartes, that these who seemed be∣fore to be more meeke and moderat then others, now they became full of madnesse and rage against Christians: and that which was foretolde by our master Christ, it was ful∣filled at this time, to wit, The time shall come, that whosoeuer killeth you, shall thinke hee doth God seruice, Iohn 16. 2. the huge number of martyrs that were slaine in the furie of this persecution are both accuratly and at great length set downe by that holy man of God who lately wrote the booke of the martyrs: I onely point out shortly the estate of the Church at this time. In this Emperours time good men were not inlacking, who admonished him to appease his wrath against Christians: such as CLAVDIVS APOLLINARIS B. of Herapolis, and MELITO B, of Sardis. But nothing could asswage his cruell heart, vntill hee was casten int•…•… the fornace of grieuous troubles himselfe: for his arm•…•… that fought against the Germanes and Sarmatians fell into great distresse for want of water, but was supported by the prayers of the Christian legion that was in his armie. For they bowed their knees to Christ, and prayed for helpe, and the Lorde Iesus sent raine in aboundance to refresh the ar∣mie of the Romanes, and dashed the Barbarians with thunder and fire. In remembrance whereof the Christian legion was after that time called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Fulm•…•…natrix, Euseb. lib. 5. cap. 5. After this victorie he asswaged his anger, and wrote to the Senat of Rome to deale gently with Christians, by whose prayers hee acknowledged both himselfe and his armie to haue receiued deliuerance from God.

Commodus.

COMMODVS the sonne of ANTONINVS reigned 13. yeeres, Euseb. eccl. hist. lib. 5 Cap. 27. Many of the Roman's not without a cause called him INCOM∣MODVS. He presumed to doe great things, and to change the names of months, and would haue the month

of December to be called C•…•…mmodus like as the two names of two months Qu•…•…ntilis & Sextil•…•…s had bene changed in time bypast, and called Iulins and Augustus for honour of these two welbeloued Emperours. But hee was not so well fa∣uoured of the people, that this ordinance could haue place any longer, then during his owne lifetime. The Churel in his dayes was not altogether free of persecution: for APOL∣LONIVS a man of noble birth in Rome and a man of great e∣rudition fuffered death, because hee would not forsake the Christian religion. His accuser also was punished to the death, Euseb. lib. 5. cap. 21. Such aduantages Iudges might easily haue taken, finding so many discrepant lawes, some made in fauour, and some conceiued in disliking of Chri∣stians.

Pertinax and Julianus.

AELIVS PERTINAX Imp. 6. months. DIDIVS IV∣LIANVS 21 months. Chytr. Chron. EVSEBIVS maketh no mention of D. IVLIANVS but of PERTINAX alanerly, to whome succeeded SE∣VERVS, Euseb. eccl. hist. lib. 5. cap. 27.

Chap. 2

IN this second Centurie the Bishops of Rome for the most part prooued faithfull and worthy seruants of Christ. A great number of them were baptized with the Bap∣tisme of Christ, & dranke of the cup that Christ drank of, and were drenched with their owne blood, and they wa∣tred the Church of Rome with the streames of their blood, as Egypt is watred and made fruitfull with the inundation of Nilus. Men of blessed remembrance. DAMASVS wri∣teth, that from S. PETER to TELESPHORYS all the Bishops

of Rome were martyrs. Others added, that vntill the dayes of SYLVESTER who liued in the time of the reigne of CON∣STANTINE all the Bishops of Rome had the honour of mar∣tyrdome. But in these hyperbolicke speeches, neither hath the distinction betweene a Martyr, and a Consessour beene rightly considered, (albeit well marked by Eus•…•…b. eccl. hist. lib. 5. cap. 2.) neither hath the historie of the reigne of AN∣TONINVS PIVS bene rightly pondered, in whose dayes HY∣GINVS and PIVS liued, and were not slaine for the testimo∣ny of Christ. Alwayes it is a maleuolous minde that hol∣deth backe from worthie men their due praise and com∣mendation both in doing of good and patient suffering of euill for Christes sake. In rehearsing the names of the Ro∣maine Bishops, I thought meete to follow IRENEVS and EV∣SEBIVS rather then PLATINA. In the first Centurie after the martyrdome of PETER and PAVL, LINVS, ANACLETVS and CLEMENS were teachers of the Romaine Church, In the second Centurie followe EVARISTVS, ALEXANDER 1. XISTVS 1. TELESPHORVS, HYGINVS, PIVS 1. ANICETVS, SOTER, ELEVTHERIVS, and VICTOR. This VICTOR must needes bee called the 13. Bishop of Rome, if ELEVTHERIVS be the 12. according to the computation of IRENEVS lib. 3. cap. 3. ONVPHRIVS according to his own custome giueth more credite to olde parchments, that he hath found in the Vatican bibliotheke, then to any ancient father. He begin∣neth earely to distinguish CLETVS from ANACLETVS, that by taking libertie to thrust in one moe in the first Centurie he may haue the greater boldenesse to thrust out another of the feminine sexe in another Centurie. For it grieueth him to the heart to heare this thing so vniuersally affirmed, and to see the penne of PLATINA blushing, when hee writeth of IOANNES the eight, hee maketh litle contradiction to that settled and receiued opinion of the feminine Pope. But I leaue ONVPHRIVS sporting with his owne conceits as a Pleasant doth with his owne fingers when no other body will keepe purpose with him. EVARISTVS finished the course of his ministration in 8. yeres. ALEXANDER who is in expresse words called the fist B. of

Rome after the death of PETER and PAVL, Euseb. eccl. hist. lib. 4. cap. 1. gouerned 10. yeeres, and suffered martyrdome in the dayes of ADRIAN, as PLATINA writeth. After him XISTVS 1. continued 10 yeeres, Euseb. lib. 4 cap 5 and died a martyr, Platin. TELESPHORVS the 7 Bishop of Rome after the daies of the Apostles liued in that ministration 11. yeeres and was honoured with martyrdome, Euseb. lib. 4. cap 10. HYGINVS An. 4. And PIVS the 1. ministred 11. yeeres. These two suffered not martyrdom, because their lot was to liue in the calme dayes of a meeke Emperour ANTONINVS PIVS. ANICETVS ministred in that office 11. yeeres, with whome POLYCARPVS B. of Smyrna conferred at Rome anent the ob∣seruation of the festiuitie of Easter day. He concluded his life with the glorious crowne of martyrdome, Euseb. eccl. hist, lib. 4. cap 14. To him succeeded SOTER An. 9. After him ELEVTHERIVS An. 15. In whose time LVCIVS King of the Britons desired that he and his people should be bap∣tized & recei•…•…ed into the fellowship of Christians to whom ELEVTHERIVS sent FVGATIVS and DAMIANVS, who satis∣fied the desire of the King, & his people, so they were bap∣tized and counted Christians, Platina de vita Eleutherii. Af∣ter him VICTOR An. 10. He intended to haue excommunicat all the Churches of the East because they kept not the festi uitic of Pasche day conforme to the custome of the Church of Rome, but rather vpon the day wherinto the I•…•…wes were ac∣customed to eat their Paschal lamb. But this rashnes of VI∣CTOR was somewhat abated by the graue & prudent coun∣sell of IRENEVS B. of Lions, who admonished VICTOR, that there was no lesse discrepance of customes anent keeping of Lent then was anent the keeping of Easter day, yet was not the vnitie of the Church violated nor rent asunder for this discrepance. And when POLYCARPVS B. of Smyrna came to Rome, in his conference with ANICETVS neither of them could persuade the other to change the custome of keeping of daves which they had receiued by tradition of their pre∣decessours. Notwithstanding they kept fast the bande of Christian fellowshippe, and ANICETVS admitted POLYCAR∣PVS to the communion of the Romaine Church, and they

departed in peace one from another, Euseb. eccl. hist. lib 5. cap. 26.

QVADRATVS B. of Athens liued in the dayes of ADRIAN. This Emperour vpon a certaine time wintered in Ath•…•…ns, & went to Eleusina, and was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ that is to say, initiat into all the mysteries of Grecia. This fact of the Emperour gaue encouragement to those who hat•…•…d Christians without al∣lowance of the Emperoures commandement to vexe the Christians. Concerning his apologie for Christians giuen in to the Emperour together with the apologie of ARISTI∣DES a learned Philosopher and eloquent Orator in Athens, we haue spoken already in the description of the life of A∣DRIAN, Ierom. Catal script ec•…•…l.

AGRIPPAS CASTOR a very learned man answered to the bookes of the Heretique BASILIDES, who with the nouel∣tie of barbarous and vncouth wordes troubled the hearts of rude and ignorant people, talking of a god whome hee called ARBRAXAS, and of his prophets BARCAB and BAR∣COB, words inuented by himselfe to terrifie simple people, Euseb. lib 4 cap. 7. Such delusions of Satan Quinti•…•…sts in our dayes an ignorant race of braine-sicke fellowes haue vsed. And so the blind led the blind, and both fell into the ditch.

In this age HEGESIPPVS of the nation of the I•…•…wes was connerted vnto the faith of Christ, and came to Rome in the dayes of ANICETVS, and continued vntill the dayes of ELEVTHERIVS, Euseb. lib. 4. cap. 11. But for what cause he came to Rome, or in what part of the world hee bestow∣ed the trauels of his ministrie no mention is made, neither by EVSEBIVS, nor by any other ancient writer, no not by IEROM himselfe, a man most accurate explorator of all anti∣quities.

MELITO B. of Sardis a famous towne in Lydia wrote an apologie for the Christians to the Emperour ANTONINVS Philosophus, whome EVSEBIVS calleth MARCVS AVRELIVS VERVS, Euseb lib. 4. cap. 13. His apologie was written with Christian freedome and courage: for he is not afraid to de∣clare to the Emperour what good successe AVGVSTVS CE∣SAR had in whose dayes Christe was borne, and what

vnprosperous •…•…successe, NERO and DOMITIAN had, who persecuted the Christians, hist. Magdeburg. EVSEBIVS calleth him an Eunuch. lib. 5. cap. 24.

In the fourth persecution died IVSTINVS MARTYR, accu∣sed and delated by CRESCENS. He was conuerted to Christs religion by the trauels of an olde man, whome he supponed for his grauitie to haue beene a Philosopher, but hee was a Christian. This ancient man counselled IVSTINVS to be a diligent reader of the doctrine of the Prophets & Apostles, who spake by diuine inspiration, who knew the veritie, and were not couetous of vaine glory, neither were they dashed with feare, whose doctrine also was confirmed with mira∣culous works, which God wrought by their handes. Aboue all things willed him to make earnest prayers to God to o∣pen vnto him the portes of true light, because the trueth cannot be comprehended, except the father of light, & his sonne Christ Iesus giue vnto vs an vnderstanding heart, Iustin. dialog cum Troph. Hee wrote two bookes of apologie for Christians to the Emperour ANTONINVS PIVS, and to his sonnes, and the Senat of Rome. In the second booke of his apologie he declareth that Christians were put to death not for any crime they had committed, but onely for their pro∣fession. In witnesse whereof, if any of them would denie his Christian profession, straightway hee was absolued, be∣cause there was no other thing wherewith he was charged, Iustin. apol 2.

In this same persecution also suffered the holy martyre of Christ, POLYCARPVS B. of Smyrna. He was willing to haue remained in the towne of Smyrna, but by the earnest suppli∣cations of friendes was mooued to leaue the towne & lurke secretly in the countrie. Three dayes before hee was ap∣prehended by his persecuters, he dreamed that his bed was set on fire and hastely consumed, which hee tooke for a di∣uine aduertisement that hee behooued to glorifie God by suffering the torment of fire. His conference with the Ro∣mane Deputie, and how he refused to deny Christ whom he had serued 80. yeres, and euer found him a gratious Master: also how he refused to sweare by the fortune of CAESAR, and how patiently he suffered death for the Name of Christ, this

historie is set downe at length by Euseb. lib. 4. cap. 15. 16.

IRENEVS B. of Lions in France, and successor to PHOTINVS a martyr & disciple of POLYCARPVS in his youth, Euseb. lib. 5. cap. 5. flourished in the dayes of the Emperour GOMMO∣DVS, whose meeke conuersation & peaceable cariage answe∣ring to his name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is peaceable, made his name to be in great account amongst Christians. How he pacified the furie of VICTOR B. of Rome, and the pernicious schisme springing vp in the Church of God vpon very small occasiō it hath bene alreadie declared. He lacked not his own infir∣mities & errours, euen in doctrine. He was intangled with the errour of the Chiliasts, lib. 5. contra Valentin. He supponed that as Christ being 30. yeere old, was baptized, so likewise he began to teach when he was 40. yeere olde, and suffered when he was 50. because he came to saue all, & therefore he wold taste of al the ages of mankind, Iren. lib. 2. cap. 34. Yet is this opiniō repugnāt to the narratiō of the 4. Euangelists.

CLEMENS ALEXANDRINVS liued in the dayes of the Em∣perour COMMODVS. He was the disciple of PANTENVS. These two seeme to be the authors of Vniuersities and Colledges: For they taught the grounds of religion, not by sermons & Homilies to the people, but by catechetical doctrine to the learned in the schooles, Bucolc, Chron. Euseb. lib. 5. cap. 11. This CLEMENS esteemed too much of tradition, like as PA∣PIAS did, of whome we spake in the former Centurie, wher∣by it came to passe that he fell into many strange & absurde opinions directly repugnant to the written word of God, af∣firming that after our calling to the knowledge of the truth, possibly God may grant to them that haue sinned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but if we sin ofter then once or twise, there is no more renuing by repentance or pardon for sinne, but a fearful expectation of judgmēt, Strom. li. 2. And in his 4. book of Strom. as it were forgetting his owne rigorous sentence a∣gainst these who sin ofter then once or twise after their illu∣minatiō with the light of God he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, whe∣ther here or else where (viz. creatures doe repent) for no place is void or the mercy of God. In which words he wold in sinuat that these who repēt either in this world or else where

(that is in the world to come) may possibly obtaine fauour at Gods hande, nothing can bee written more repugnant both to the word of God, and also to his owne fore-menti∣oned opinion.

Many other worthy preachers and learned men flouri∣shed in this Centurie, whose names of purpose are preter∣mitted. In Athens PVBLIVS and ATHENAGORAS: In Corinth PRIMVS, DIONYSIVS and BACCHILVS: In the Isle of Candie PHILIPPVS and PINYTVS: In Anticchia HIERON, THEO∣PHILVS, MAXIMVS, SERAPION. hist M•…•…gdeburg. In Jeru∣salem before the dayes of the Emperour HADRIAN the Bi∣shoppes of Jerusalem were of the nation of the Iewes. But after the dayes of HADRIAN who banished the Iewes from their natiue soile, Christian preachers of other nations were bishops in Jerusalem, such as MARCVS, CASSIANVS, PVBLIVS, MAXIMVSIVLIANVS, CAPITO, VALENS, DOLICHIANVS, NARCISSVS, Eusebius lib. 5. cap. 12. the most part of all these liued in this Centurie, but NARCISSVS with some others, are knowne to haue liued in the dayes of SEVERVS the fift persecuter, and some space after him, Euseb lib. 6. cap. 9. But to write of all other worthy preachers and doctours in par∣ticular, it were an infinite labour, and far surmounting the habilitie of these ecclesiasticke writers who wrote in ancient times, and much more our habilitie who liue in a posterior age.

Chap. 3.

IN this second Centurie Satan inuying the propagation of the Gospel, sent foorth a pernicious swarme of He∣tiques, such as SATVRNINVS of Antiochia, and BASILI∣DES of Alexandria, the one of them through Syria, and the other through Egypt dispersed the venome of their he∣reticall doctrine. To whome EVS•…•…BIVS addeth CARPOCRA∣TES most properly counted the father of the Heretiques, cal∣l•…•…d Gnostici, Euseb. lib. 4. cap. 7. They receiued this name, because they profesled a knowledge of darke & hid myste∣ries. The golden age of the Apostles and Euangelists was

now spent, and false teachers tooke the greater incourage∣ment to teach a doctrine of deuils, disallowing mariage, & commanding fornication, and practizing abominable and filthie things, which mine heart abhorreth to thinke vpon. What necessitie drone EP•…•…PHANIVS in particular to mani∣fest to the worlde the detestable and execrable mysteries of those Heretiques I cannot tel. One thing I know, that it shuld not be comely in my person to offend the chaste eares of Christians by renuing the memorial of that beastly vnclean∣nes wherof EPIPHANIVS expresly writeth. Epiph contra haer•…•…s. They were justly called Borboritae or Caenosi, because they were filthily polluted in the mire of vncleannesse, August. index hares. Ad Quodvultdeum The followers of CARPOCRA∣TES had in secrete places images of golde and siluer, which they called the images of Iesus, and therewithal the images of PITHAGORAS, PLATO, and ARISTOTLE, and they worship∣ped them all, Epiph. contrahaeres. So that the worshipping of images and the adoration of the image of Iesus himselfe is not a custome borrowed from the ancient fathers of the first three hundreth yeeres, but rather a custome borrowed from olde Heretiques, such as CARPOCRATES and his fol∣lower MARCELLINA. By their vnhonest and filthie conuer∣sation it came to passe, that the true professours of the Go∣spell were vilely slandered by persecuting Pagans objecting to Christians the bankets of THYESTES, & the chamberiug of OEDIPVS, Euseb. lib. 4. cap. 7. This superlatiue degree of excessiue vncleannesse could not endure long, because e∣uery one of these Heretiques. SATVRNINVS, BASILIDES and CARPOCRATES. with augmentations of new inuented absur∣dities, changed the fashion and countenance of their error, and so in ende it euanished. But the beautie of the true Church of Christ, euer like vnto it selfe in gravitie. sinceritie, libertie temperancie and holinesse of vnreprouable conuer∣sation brightly shined among the G•…•…ecians and Barbarians, Euseb. lib. 4. cap. 7.

The countrie of VALENTINVS was vnknown to EPIPHA∣NIVS. Hee was brought vp in learning in the schooles of Alexandria. In his foolish opinions of the pluralitie of gods

as well masculine as feminine, the multitude of heauens, & ages or eternities, which he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thirtie in number deepenesse and silence beeing the beginning of all the rest, August index haeres. In this his opinion (I say) EPIPHA∣NIVS conjectureth that he hath followed HESIODVS in his Theogonia, yet the man beeing ambitious, by permutation of names, hee would seeme to haue beene the author and finder out of these mysteries. Against whom IRENEVS hath written fiue bookes wherein. hee both discouereth and also refuteth the vanitie of his errour. MARCVS one of his dis∣ciples a notable sorcerer inuented a new forme of Baptisme, to baptize in the name of the vnknowne father of al things, and in the name of the veritie the mother of all things and in the name of him who descended vpon Iesus, Euseb. eccl. hist. lib. 4. cap. 11. All the disciples of the schoole of VA∣LENTINVS are called Gnostics with the forenamed Here∣tiques, SATVRNINVS, BASILIDES and CARPOCRATES, they all denied the resurrection of the body, and supponed that saluation did belong onely to the soule of man. VALEN∣TINVS and his disciple MARCVS with COLORBASVS and HERACLEON, all their opinions were so intricate and ob∣scure, that men of meane vnderstanding could not conceiue them, and men of deepe judgement would not conceiue them, because they had not spitted out their braines (as E∣PIPHANIVS speaketh) that is, their head was not so voide of wisdome as to hearken to the new inuented to yes of brain∣sicke men.

CERDON and MARCION were authours of the opinion of two gods, or two beginnings, the one they called the authour of all good things, the other the author of all e∣uil things. They denied the veritie of Christs humane nature and the veritie of his suffering, whereupon of necessitie fol∣loweth this conclusion, that we are not saued indeede, but onely (to vse MARCIONS own words) putative, that is in fan∣tasie or supposition. The death of Christ is the true ground of our saluation, if he only seemed to die, & died not indeed then we seeme to be saued but are not saued indeede. They denyed also the resurrection of the body, August. index haeres.

MARCION was justly called by POLYCARPVS Primogtnit•…•…s d•…•…aboli, that is, The first borne of the deuill, Euseb. lib. 4. cap. 14. This heresie by the worke of that olde serpent was dis∣persed in Italie, Egypt, Palestina, Arabia, Syrta, Cyprus, Thebai∣da, Persia, and in many other places. This is the cause where∣fore TERTVLLIAN, & after him, EPIPHANIVS inveighes so sharply against this pestilent Heretique MARCION. Hee was the inuenter of a strange & new custome in Baptisme, that after a man hath bene once baptized, he may be baptized a∣gaine the second time, and the third time also. This hee did to wash away and put in obliuion the foule fault of whore∣dom committed by him His father was a preacher of Gods word in Pontus, & he himselfe had vowed chastitie, & after∣ward polluted himselfe with whoredome, & was cast out of the Church by his owne father, & when he came to Rome at the time when HYGINVS (the ninth Bishop after the mar∣tyrdome of the two great Apostles) was lately departed this life, he was not admitted to the fellowship of the Church of Rome: therefor he joyned himselfe to the fellowship of CER∣DON, and augmented his errour. To the two beginnings of CERDON he added the third in this maner. First he saide there was one supreme and vniuersall God, and him hee cal∣led the good God, who created nothing that is in this world. Secondly there was a visible God who was Crea∣tor and maker of all things, and thirdly there was the de∣uill as a midthing betweene the visible and inuisible God, Epiph contra haeres. No heresie sprang vp in this Centurie that was so vniuersally ouerspred in many nations & coun∣tries, as the heresie of MARCION was. So bent is the cor∣rupt nature of man to followe a doctrine of lies, when it is coloured with a shewe and pretence of reuerence to∣warde God. For they feared to attribute the making of any thing that is euill to God, who is infinite in goodnesse. But this was a needlesse feare, because cre∣atures which nowe are •…•…uill, they haue not this wicked disposition by the creation of God, but by their owne voluntarie defection from the firste estate where∣into God created them. LVCIANVS and APE•…•…PS

were the disciples of MARCION whome many did followe, in so much that Marcionists were called Lucianistae and A∣peiletani. Neuerthelesse APELLES could not agree with his master MARCION in all things: for hee graunted that Iesus Christ the sonne of the good God had a true body, yet not made of the substance of the Virgin MARIE, but of the foure elements, and that he died and rose againe, not putative as MARCION said, but truely & in very deede, yet he thought that this true body of Christ like as it was composed of the foure elements, so likewise after his resurrection he dissolued it into the foure elements, and afterwarde returned to hea∣uen from whence he came. This errour EPIPHANIVS ab∣horreth for many great absurdities. First (saith he) did Christ build vp againe that Tabernacle which men destroyed to the end that he himselfe in continent after the building of it should destroy it againe by a dissolution of it into the ele∣ments? Secondly if Christ dissolued his owne body, why would he not let his disciples see at least the reliques of his body resolued into elements, to the ende they might haue honoured the reliques of his dissolued body, as the women came to the sepulchre with precious oyntments to haue ho∣noured his dead body. Thirdly (saith he) APELLES speaketh of Christes body after his resurrection that which neither Christ, nor his Apostles euer spake of that blessed body. This is the right way to vndoe heresies, to bring them to the right balance of the mouth of Christ, and writings of his holy Apostles, and then heresies cannot consist and stand.

In the dayes of ANTONINVS and L. VERVS the authors of the 4. persecution. TATIANVS a Syrian came to Rome and was conuerted to the true faith by IVSTINVS MARTYR, du∣ring whose lifetime hee maintained no errour openly: but after the death of IVSTINVS hee became the authour of the sect Encratitae, who were so called, because they abstained from wine and eating of flesh and creatures quicke∣ned with a sensitiue life. They damned mariage and blasphemed the Epistles of PAVL, Euseb. lib. 4. cap. 28. This they did no doubt, because PAVL in his

Epistles calleth the prohibition of mariage, and the prohi∣bition of meates appointed by God for the vse of men with thankesgiuing to be a doctrine of deuils, 1. Tim 4.

MONTANVS a man of Phrygia seduced two women, PRIS∣CILLA and MAXIMILLA to leaue the companie of their husbands, and to be his prophetesses. He called himselfe the holy Spirit whom Christ sent to instruct his disciples in al trueth, Ioh. 14. He instituted lawes concerning fasting, and damned the second 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 h•…•…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 lēgth, 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 ho∣nour due to Christ. So it commeth to passe, that men de∣stitute 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 them∣selues to the vnbeleeuing Iewes who vtterly denied the di∣uinitie of Christ, and therefore of Christians became infi∣dels rather then Heretiques. Like as no man calleth the Emperour IVLIAN an Heretique, but an apostate: so A∣QVILA and THEODOSION were notable apostats from the faith of Christ. Howe they laboured to peruert by sini∣strous translations of places of Scripture giuing cleare te∣stimonie to Christ who was borne of a virgin, EVSEBIVS declareth lib. 5. cap. 8. The translation of the Septuagints 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Behold a virgin shall con∣ceiue, Isa. 7. was translated by them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣hold 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 spea∣keth of it, 2. Tim 3.) is such a sacred and holy thing, that to doubt of the perfection, puritie, vtilitie and operatiue ver∣tue of it is notable blasphemie, and a manifest contradicti∣on 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 Chur∣ches 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 au∣thour 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 im∣mortall 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 no∣thing to feare but this one thing, that he speake not so re∣uerently 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 Pro∣phets 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 ther∣fore the Prophet saith, that the statutes of the Lord rejoyce the heart, Psal. 19 ver: 8. Satan knowing what profitc com∣meth 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 Cre∣ator. 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 ship∣wracke 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 my couenant With you saith the Lord, my Spirit which is vpon thee, and my wordes which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, saith the Lord, from henceforth and for euer, Isa. 59. ver. 21, But the Anabaptists in our dayes brag of the reuelations of the spirit, which reuelations notwith∣standing agree not with the written word of God and ther∣fore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men.

This written word of God is to be read in the bookes of MOSES and the Prophets, of whome Christ said, Search the Scriptures, for they beare testimonie of me, Ioh. 5. And in the bookes written by the Apostles and Euangelists, whome Christ commanded to tarie at Jerusalem vntill they were en∣dued with power from aboue, Actes 1. ver. 8. This power wherewith they were endued from aboue was double: First a power to knowe the sense and meaning of the Scrip∣tures of God. Secondly power to vtter boldly and cou∣ragiously in all languages and to all nations the trueth which they knewe. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distinguisheth the wri∣tings of the Prophets and Apostles from all other wri∣tings, as THEODORETVS prudently hath noted de principio. Serm. 2. The will of God saith hee, is not

to be sought in the bookes of PLATO, who like as he knewe litle in matters concerning God, so likewise hee was timo∣rous, and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had. Hee knew there was onely one God, but in his letters written to DIONYSIVS if they were serious, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the beginning of the letter, th•…•…t is, o•…•…e God: but if the letter was not serious, nor dited frō the •…•…ound of his heart, then the beginning of the letter was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is pluralitie of gods. Who can giue vndoub∣ted credite, in maters pertaining to God, to such men as know but a litle, and the litle thing that they know, they dare not presume to tell it to others? But the Apostles were indued with strength from aboue, they were taught by the Spirit of Christ in al trueth, Iohn 16. & they were not dashed with feare of the countenances of men, Acts 4. but coura∣giously preached the truth of God to the great admiration of their hatefull aduersaries.

The word of God written by MOSES was so perfitly writ∣ten, that it was not lawfull to adde any thing vnto it, nor to paire any thing from it, Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES, but they were faithfull interpreters of MOSES bookes, and vtte∣red that same thing more clearely, which was somewhat darkly shadowed into the ceremonies of the Law. For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table, it remaineth the selfe same cloth it was before, but it is bet∣ter seene and knowne then it was before: euen so the Apo∣stles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did, but they haue said no more anent the saluation of man then MOSES saide before them.

This pure and perfite word of God should not be mix∣ed with humane traditions, for by this mixture three inju∣ries are done to the written worde of God. First by this meane the reuerence due vnto the written worde of God is impared and diminished. Secondly, traditions by time are equalled vnto the written worde of God, and thirdly, tra∣ditions are preferred vnto the written word of God. And

this beeing the last period whereunto the reuerence of hu∣maine traditions tendeth to make the writ•…•…n commande∣mentes of God of none effect by their traditions, as Christ clearely testifieth, Mat. 15 ver. 6. humane traditions are the lesse to bee regarded of all true hearted Christians, to the end the written word of God may haue the owne due ho∣nour and reuerence.

Many false imputations against sacred Scriptures are for∣ged by Papistes to transport the hearts of people from the perfite reuerence of scripture, calling it imperfite & vnsuffi∣cient, and that it is obscure, and that it is perillous to La∣icke people to reade it, lest they fall into errour. The first accusation of Scripture is the vnsufficiencie of it. The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture, and the greatest argument hee vseth if it were granted, yet prooueth it not his purpose: for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists, who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith. Wee suppone that all this were true yet it prooueth not vnsufficiencie in scrip∣ture, but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne. There is a place of Scripture, Exod 3. I am the God of Abraham, Isa∣ac and Jacob. In this place (I say) is an argument secretly la∣tent and prooning the resurrection, as Christ clearely de∣clareth, disputing against the Sadduces, Mat. 22, ver. 31. 32. yet no man before the manifestation of Christ himselfe e∣uer perceiued that this argument was lurking in these words: shall it be saide, this argument was not in scripture, because it was not perceiued by weake men to bee in scrip∣ture? Truely it were good for this Bishop to follow the ex∣ample of the Iudges that are in this Isle of Britaine, when an act of Parliament is made and ratified, the Iudges of our countrie decerne all causes according to the Acts, but giue not out rash sentence against the Actes: but when the Couenant of God is made and ratified by the bloode of Christe, it were better to judge according

to it, then to giue out rash sentence against it.

Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement, and where∣by the worlde shall be judged. One of the three bookes is expresly nominat, to wit, the booke of life, Apo∣cal chap. 20. ver. 10 the other two no man can denie to bee the Booke of the Lawe, and the booke of the conscience, because the Booke of the Lawe de∣clareth all that wee should haue done, and the booke of the conscience beeing opened, manifesteth all that wee haue done: whereupon the righteous Iudge of the worlde groundeth a just sentence of condemna∣tion against vngodly men in this maner. The booke of the Lawe manifesteth what yee should haue done, the booke of your owne conscience manifesteth that yee haue done the contrarie, and moreouer also your names are not found written in the Booke of life. Therefore departe from mee into the fire prepared for the De∣uill and his angels. Nowe I demaund of Papistes con∣cerning these three bookes that shall bee opened, is a∣ny of them imperfite? Is there any elect person whose name is not written in the booke of life? Is there any euill that wee haue done that is not writ∣ten with a penne of Yron, and with the point of a Diamond in the booke of the conscience, Ierem. 17. ver. I? These two bookes are perfite. Ho, but the thirde booke of the Lawe and written Worde of God is not perfite. In the day of the Lordes blessed ap∣pearance wee shall finde it perfite, containing all that wee should haue either done or beleeued.

Secondly, they say that the Scriptures are difficill to be vnderstand, and therefore should not bee reade by common people. And indeede the Apostle PETER granteth that some places of the Epistles of PAVL are hard to bee vnderstood, 2. Pet. 3. but hee bid∣deth no man for this abstaine from the reading of PAVLS Epistles. To ouercome difficulties there are bet∣ter remedies.

The blessed virgine the mother of our Lord, when she vnder∣stood not Christes wordes, she kept and pondered them in her heart, Luc. 2. IVSTINVS MARTYR was admonished by an ancient and reuerent Christian to joyne prayer with rea∣ding, that God would please to open the ports of light and vnderstanding, that he might conceiue the true sense & mea∣ning of that he read. Iustin, dialog Tryphen, CHRYSOSTOM in his preface vpon the Epist. to the Romanes declareth, that if a man would acquaint himself familiarly with the scriptur by con∣tinuall exercise of reading, he should the more easily vnder∣stand Scripture as he who is familiarly acquainted with his friend, wil know by his nod or becken what is his meaning. AVGVSTINE likewise saith, that as there is difficill places in Scripture, to exercise the vnderstanding of the strong: so likewise there is plaine and easie passages of Scripture, as pleasant medowes whereinto babes may securely walke. August. Aboue all the rest our master Christ Iesus hath taught vs by his owne example to confer Scripture with Scripture, Math. 4. to the end we be not deceiued by Satans false glosses and commentaries vpon Scripture. This is better then vpon occasion of difficultie to reject and cast a∣way from vs a thing so necessarie.

Thirdly they say that the reading of Scriptures is dan∣gerous to simple people, because they may easily fall into an errour for fault of vnderstanding the right meaning of that which is reade. I might answere compendiously, that by this argument no man should reade sacred scripture, neither learned nor vnlearned men. For many learned men by reading Scripture, and not vnderstanding it aright haue beene patrons of heresie, such as ARRIVS, MACEDONIVS, NESTORIVS, EVTHICHES and diuers others. Also the very Monkes, whose solitarie life and continuall exercise in rea∣ding and praying might seeme to exeeme them more then others from errour and heresie, yet by mistaking the places of Scripture that spake of the eyes, the nostrels, the face of God, the breath of God, the arme of God, they supponed God to bee fashioned according to the likenesse of a man. And so both learned and vnlearned, Priestes and people,

men liuing in townes, and lurking in cottages of the wil∣dernes haue erred through misvnderstanding of Scriptures, Yet Scriptures must be reade by all true Christians, and our meditation night and day must be vpon the Lawe of God. Psal. 1. ver. 2.

Let vs here consider that some things are not necessarie vnto eternall life, and when they are abused, it is not amisse that they bee remooued, and put out of the way: such as the brasen serpent which HEZEKIAS brake in pieces, and called it Nebustan, 2 Reg. cap. 18. ver. 4. But other things are so necessarie vnto eternall life, that albeit they were a thousand times abused, yet they cannot be forsaken, such as is that foode that feedeth our soules vnto eternall life, Ioh: 6. for the which we are commanded continually to la∣bour. And like as when many thousands are poysoned in meate or drinke, as it fell out in the armie of CONRADVS 3. yet necessitie compelleth men to cate and drinke: cuen so we must reade and meditate vpon the written worde, albeit infinit numbers of people haue beene miscatied by not ta∣king vp the right sense and meaning of Scripture.

Now the cause wherefore so many accusations are forged against Scripture is this, because it is the powerfull instru∣ment of God, whereby teachers of lying doctrine are con∣uicted and confounded. Places of holy Scripture are like vnto the smooth stones that DAVID tooke out of the brooke, and fastened one of them into the head of GOLI∣AH, 1 Sam. 17. ver. 49. Euen so Heretiques are so confounded by the testimonies of Scripture, that aboue all things they hate Scripture. This IRENEVS toucheth shortly spealing of Heretiques in these words: Cùm ex Scripturis arguuntur, in accusationem convertuntur ipsarum Scripturarum, lib. 3. cap. 2. that is, When they (to wit. Heretiques) are argued by Scriptures they turne themselues to the accusation of Scrip tures. Thieues do hate the light, and traitours the face of a ludge and Heretiques hate Scripture, the very axe that is laid to the root of their tree, that it may be hewed down, cast into the fire, and vtterly abolished.

Notwithstanding of all these false accusations, let vs fast

adhere to the written Word. The fathers that liued in the time of these ten persecutions counted the volume of holy Scripture so precious a treasure, that they could willingly offer their bodies to bee burned with fire for the faith of Christ, but they would not giue one page of the holy Scrip∣ture to be burned: and if any man did it, he was called pro∣ditor, that is, a betrayer, and was counted a companion to the traitour IVDAS who betrayed his master, which custome was the ground of that great and long-lasting controuersie betwene CECILIANVS B. of Carthage, & the Donatists. For the Donatists alledged that he had admitted to an ecclesiasti cke office a man, who in time of persecution had bene proditor, & had deliuered a volume of holy Scripture to be burned.

If we will not followe the zeale of ancient Christians, I will set downe a more familiar example of an ancient and honourable Lady of blessed memorie. My eares heard her call the Scripture the charter of our heauenly inheritance, because we haue no right to heauen but only by the promi∣ses contained in the Scriptures of God. No man wil be con∣tent to haue their charter rest out of their hande. If any dif∣ficil question arise by reading of it, they will send for a wise Lawier, and seeke resolution at him, but they will assuredly keepe and reade their owne charter. Euen so (saith the foresaid nobleLady) Gods people should not haue bene de∣barred from reading the holy Scriptures of God, the very true charter of their heauenly inheritance.

This written word is the shepherds staffe of Christ, wher∣by we are comforted in our life & vpholden euen when wee walke through the shadowe of death, Psal. 23. ver. 4. Which staffe Christe holdeth in his hande, not for his owne sake as other shepherdes doe, to rest vpon it, and to relieue their owne infirmitie, but onely for our sake who are sheepe of the sheepfold of Christe to guide vs by it, to correct our wande∣ring 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 re∣ueiled 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 writtē 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, re∣mēbring 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 re∣formations of religion made, & not according to the vncer∣taine report of traditions. IOSIAS made reformation ac∣cording 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 care∣ful by diligent custodie to keep other measures as the mea∣sure 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 Aposto∣licke 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and say, here mention is made of tradition, but they obserue not so diligently the subsequent wordes (albeit they be twise repeated by the A∣postle) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 controuer∣sie 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 a∣greable to Scriptures we receiue, but traditions repugnant to Scripture, such as worshipping of images (which DAMAS∣CENE granteth to be an vnwritten tradition) we vtterly de∣test and abhorre.

The place of PAVLS Epistles that seemeth to fauour vn∣written 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 wit∣nesses against Christ, Math. 26. ver. 61. Christ spake these words indeede, Destroy this Temple, and within three dayes I w•…•…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 E∣pistles of PAVL in another sense then PAVL writeth it, they are false witnesses against PAVL: for PAVLS tongue in prea∣ching

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 commit∣ted to write, to the ende that the faith of the Thessaloni∣ans might be the better confirmed and strengthened. If they will obstinatly contend that the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ad∣herence vnto the veritie of God. For the Apostle PETER describing the qualities of false teachers calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that, is, men presumptuous & standingon their own conceits, 2. Pet. 2. ver. 10. Wherfore a difference is to be noted betwene obstinat men & constāt men. It is ob∣stinacie 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 de∣part 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 miserable to keepe in their bosomes the testimo∣nies of their owne condemnation as the Jewes did, who kept the bookes of MOSES and of the Prophets which beare te∣stimonie 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 de∣caying 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 tra∣dition 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 Se∣condly IRENEVS had a conflict with Heretiques who re∣garded 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 a∣ny 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 anti∣quitie. And after Baptisme the taste of a temper of milke and honie, to signifie their spirituall infancie, and many o∣ther

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 de∣manded, 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 traditi∣ons 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 e∣uery 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 be∣stow vpō these fathers of the first age two great priuiledges. First they were indued with the spirite of prophecie, for A∣DAM 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 spo∣ken vnto him to HENOCH, and HENOCH liued till he deliue∣red 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 com∣manded 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 fa∣thers, 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 ex∣presly contained in the written word of God.

In the last age of the world we should be more attentiue∣ly 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 A∣postles teach as said is. And if the writing of the summe of their wholesome doctrine was a remedie deuised by the A∣postles 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 A∣postolicke, because that it is found light when it is weighed in the just balance of the written word of God. Now con∣sider 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 God saw the daughters of men that they were faire, and tooke wiues vnto themselues whome they liked, Gen 6. ver 2. And on the other parte when God will needes reueile his blessed will by the written word, then will wee flie to vn

writtē traditions, euen to such as be repugnāt to the writtē word. And so men become like to a shadow: whē the sun shi∣neth in the East, the shadow goeth toward the West, & when the sunne goeth down in the West, the shadow inclineth to the East, so do men obstinatly repine against the wil ofGod. Beside this, wee are to consider what great detriment hath ensued vpon those who leauing the certaintie of the written worde, leaned vpon the vncertaintie of Apostolicke traditi∣ons. Beside PAPIAS B. of Hicrapolis who fell into the errour of the Chiliasts, CLEMENS ALEXANDRINVS trauailed through many nations, but tooke better heed to tradition then to the written word of God, whereby it came to passe, that he filled his bookes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with most vngodly and foolish opinions, as hath bene declared in the historie of his life.

When we haue said all that we can say, that place of the second epistle to the The ssalonians, cap. 2. ver. 15. ringeth so lowd in their eares, that they can heare nothing that soun∣deth to the contraric: wherefore we are to consider the illa∣tiue words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, therefore, which coupleth this verse with the preceeding text, wherinto the Apostle admo∣nished the Thessalonians of the comming of the Antichrist, whose comming is after the working of Satan in all power, and signes and lying wonders, ver. 9. And his comming shall be so strengthened by the hand of the deuil, that he cannot be borne downe but by the breath of the mouth of God, and brightnesse of his comming. Now to the ende that the poore handful of the sheepe of Christ may be saued from the deceite of the Antichrist, hee exhorteth them to adhere fast vnto the Apostolicke doctrine which they had receiued both by word and write. Scripture is abused when it is wre∣sted to another sense different frō the meaning of the writer: but it is more abused when it is drawen to the cleane con∣trarie sense. This place is set downe to teach vs to beware of the deceit of the Antichrist by fast adhering to the Apostolick doctrine, but the Papists abuse it to make vs beleeue that their traditions repugnant to the word of God should haue alike authoritie with the writren word of God, which is the ready way to fall into the snare of the Antichrist, and not to

be fred from his deceits.

To conclude, like as DAVID did great honour to ABI∣SHAI when as in great matters of weight & importance hee tooke him to be his follower to viewe the host of SAVL, 1. Sam. 26. ver. 7. euen so God doth great honour to his holy scriptures, when he vseth them as an instrument to doe his great works by them, Christ reigneth as a King, and he hath made his word to be the scepter of his kingdome, Psal. 110. Christ is the shepheard of our soules, & the word is his shep∣heards staffe, Ps. 23. Christ is the builder of his fathers house, & the word is the measuring line of the building: Christ is our Sauiour, and the word of God is the power of God to saluation toeuery one that beleeueth, Rom. 1. ver. 16. Seeing Christ hath done so great honour to the scriptures, what are we that we should regard any thing spoken in the contrary? God graunt wee may conforme our selues to the will of Christ,

Amen

Of the doctrine of Deuils,

THe Heretiques called Gnostici disallowed mariage, & allowed fornication, and the Heretiques called En∣cratite damned the eating of flesh and drinking of wine as a sinne, and abhorred the Epistles of PAVL, (as hath beene declared in the historie) and the Romanists themselues acknowledge that Gnostici and Encratitae were Heretiques, and taught a doctrine of deuils, as likewise the Manicheis (of whome we shall speake in the next Centu∣rie Godwilling,) but the doctrine of the Romaine church concerning prohibition of mariage and meates is different from the doctrine of Gnostici, Encratitae and Manichaei. True it is, there is some difference concerning persons, times, & some other circumstances. For the Heretiques called Gnosti∣ci damned mariage in all persons: the Romaine church dam∣neth it only in the person of Priests, & men hauing church orders. Likewise Eucratitae damned at all times the eating of flesh & drinking of wine: but the church of Rime only pro∣hibits the eating of flesh at certaine seasons, and vpon cer∣taine

dayes, such as in Lent, and vpon Fryday &c, and that without prohition of drinking of wine moderatly. Third∣ly the Manicheis counted the good creatures of God fl•…•…sh and wine to be in themselues polluted and vncleane, but the Romaine church thinketh not so, but for memorie of the Lordes suffering, for mortification of the flesh, for prepa∣ration to receiue the sacraments, and for testimonie of obe∣dience to the vicar of Christ, & successor of PETER. it is ne∣cessary to abstaine in maner abouewritten. This difference is cast in to exeeme the Romaine church from the imputa∣tion of the doctrine of deuils, yet is not the difference very great for the Romaine church forbiddeth mariage, & meats to some men at all times, and to all men at sometimes: but consider againe, that differences of magis and minus, that is, of more and lesse, doe declare a communion rather then a contrarietie, as IRENEVS speaketh, Plu. & minus non de his dicitur, quae inverse communionem non habent, & sunt contrariae naturae, & pugnant aduersus se: sed de his quae sunt ejusdem sub∣stantiae, & communicant secum, solum autem altitudine & mag∣nitudine differunt, lib. 4. cap. 22. As a litle water, and a litle fire differeth from a great water and a great fire, not in sub∣stance but in quantitie: euen so the Papistes differ from the Manicheis, not in substance, but in the discrepance of Plus and Minus,

The wordes of the Apostle are the ground whereupon all this treatise is founded. Nowe the Spirite speaketh e∣uid•…•…ntly, that in the latter times some shall depart from the faith, giuing beede vnto spirits of errour, and doctrines of deuils, speaking lies in hypocrisie, hauing their conscience seared with an hote yrone, forbidding to marrie, and commanding to ab∣staine from meates which God hath created to be receiu•…•…d with thankesgiuing of them which beleeue and k•…•…ow the trueth: for euery creature of God is good, and nothing to bee refus•…•…d, if it be receiued with thank•…•…sgiuing, 1. Tim. 1. 2. 3 4. In these words the Popish church will grant that the Mam. hets and other forenamed Heretiques are damned, but they denie that these predictions of the holy. Apostle doe damne the doctrine of the Romaine church anent forbidding of mariage to some persons, and meates at some

times as a doctrine of deuils: crying out that it is not to be credited that God hath suffered the world to goe astray in such wayes so long time, and so many yeeres. What is this, but as a wette sacke wherewith a naked man is couered? (as a learned Pastor said) it is so farre from arming him against the cold, that it encreaseth his shuddering and grwing, e∣uen so this excuse vtterly vndoeth their cause: they say God would not haue suffered his visible Church to haue erred so many yeeres, but the Apostle PAVL saith otherwise, that the Spirit speak th euidently that in the latter times some shal depart frō the faith: so that it is not a wonderfull thing to see apostasie fall out in the bowels of the visible Church, and the golden calfe to be worshipped by carnal israclites, Exod. 32. But it is a wonderful thing indeede to see sinceritie of doctrine and puritie of maners to continue long among the very watch∣men of the Church: so prone and bent is the world to de∣fection, that sometime the ordinarie watchmen cannot de∣clare where Christ is, whom the soule of the Church loueth, Cant. 3. ver. 3.

Secondly consider that the doctrine of prohibition of meates and mariage is called a defection from the faith & a doctrine of deuils. When these odious stiles are applied to Gnostici, T atiani, Or Encratitae, Montanistae and Manichai and others: all this is heard patiently without sturre and ex∣cesse of choler: and why? because the ancient fathers exa∣mining all these opinions according to the rule of the word of God, haue found thē heretical opinions But whē we come neerer to say, that the prohibition of mariage in some per∣sons, and the prohibition of meates at some times, is also a doctrine of deuils, and a defection from the faith, O then it is cast in as a wal of brasse, that the anciēt fathers who dam∣ned all the forenamed heresies, yet liked very well of sup∣plications & prayers to be made to God euery Fryday, and consequently of abstinencie from delicat meats for the fur∣therance of prayers in remembrance of the Lords suffering, Sozomen lib. 1. cap. 8. And like wise that Priests should bee chaste and continent, Socrat. lib. 1. cap. 9. And to damne these opinions also, is all on•…•… as if we should damne all

antiquitie and imagine that the trueth was euer buried since the Apostles dayes vntill our time. To this I answere that the fathers are not to be balanced with the Papistes of our dayes in the opinion of meates and mariage: for many causes: first, because the fathers of the first 300. yeeres made no lawes and constitutions to astrict the consciences of men in matters of meate and mariage as the Papists of late dayes haue done. The Councill of Ancyra (which is a towne in Galatia) clearely manifesteth vnto vs what was the custom of the ancient Church, in admitting men to ecclesiasticke offices, namely this. If a man in time of his ordination did protest that he had not the gift of continencie, but that hee was purposed to marrie, and after his ordination, hee maried a wife, hee remained still in his ministetie. But so many as in time of imposition of handes did professe con∣tinencie & abstinence from mariage, if afterward they ma∣ried they were debarred from their ministrie, Tom. 1. Con∣cil. Here euidently appeareth, that in the primitiue Church there was no lawe made anent prohibition of mariage to men in spirituall offices. In like maner we reade vnder DE∣CIVS the seuinth persecuting tyrant (of whome mention will be made in the third Centurie) that DIONYSIVS B. of Alexandria was a maried man, and had children, and that by the great prouidence of God both hee and his children escaped the hands of the cruell enemie who was laid in wait for him to take him. Yea and after the Nicene Councill, the assembly gathered at Gangra a towne in Paphlagonia detested the opinion of EVSTATIVS who admiring the monasticke life, as a conuersation angelicall began to damne mariage, and to perswade maried women to separate from the com∣panie of their husbands, and to perswade the people not to receiue the holy sacraments from the handes of maried preachers. But when the fathers conueened in the Coun∣cill of Gangra pondered the opinion of EVSTATIVS in a just balance, they found it to be cursed and execrable, not only in the question of mariage, but also anent his doctrine in prohibition of meates: for he thought that a religious man who eated flesh, by so doing was cut off from the hope of

better pleasures which God hath laid vp for saintes in hea∣ucn But let vs heare a fewe of the Canons of the Councill of Gangra, Tom. 1. Concil.

CANON 1.

If any person vituperat mariage, and will detest a faithfull woman, because the sleepeth with her husband, and coun∣teth her to be culpable, and that shee cannot enter into the kingdome of heauen, Let him be accursed.

CANON 2.

If any man condemne him who in faith, and religion eateth flesh (that is neither mixed with blood nor sacrificed to idoles) as if by such participation of slesh, hee wanted hope, Let him be accursed.

CANON 4.

If any man make difference, and will not receiue the oblation from a preachers hand when he ministreth it, be∣cause he hath a wife, Let him be accursed.

CANON 10.

If any person keeping virginitie for the Lords sake, ex∣toll himselfe aboue those that are maried. Let him be ac∣cursed. In all these constitutions of the councill of Gangr•…•…, there is no vsurpation of authoritie ouer the conscience in matters of mariage and meates. Secondly, because euen at that time, when custome without a ratified lawe had brought in an vse in the Church of God, that vnmaried men should be admitted vnto Bishoprickes and spirituall offices rather then others. Yet when such continent men could not be had, GRATIANVS himselfe witnesseth that a maried man was admitted by PELAGIVS I. Ann. 556. to be Bishop of Syracuse, Distinct. 28. Thirdly the fathers of ancient time spake reuerently of mariage: but the Papistes of late dayes haue called it a worke of the flesh, and the errour of the Nicolaitanes.

These two doctrines of the prohibition of meates and mariage are called an apostasie from the faith, and endited by the spirit of errour. Here it may be objected that the Apostle PAVL himselfe who writeth this, in another place saith, that the Kingdome of God is neither meate nor drinke, but

righteousnesse, peace and joy in the holy Spirit, Rom. 14. ver. 17. How then is that thing to be counted an apostasie from the faith wherein no matter is touched that pertaineth to the Kingdome of God? To this I answere, that there is a great difference betweene abstinence from meates, and prohibi∣tion of meates: for these whose conscience is weake will abstaine from many meates, and content themselues with hearbes, Rom. 14 ver. 2. as it were contenting themselues with the foode of the beastes rather then that their mouth should eat that thing that should perturbe their conscience: but such men as take vpon them authoritie to forbid to eate meates that are created by God to the vse of men, they vsurpe authoritie ouer the conscience of men, binding where God hath loosed, & loosing where God hath bound, and mixing heauen and earth through other, as if men on earth should haue such absolute soueraignitie ouer the con∣science, euen as the God ofheauen hath. This is called an apostasie from the faith, not because all defection is fini∣shed in this, but because all defection is grounded in this one point, to set a mortal man in the chaire of God, & to at∣tribut vnto him such absolut souerainitie ouer ourcōscience as God had ouer the conscience of ADAM, Gen. 3. as mise∣rable experience hath clearely manifested in the Popedom. Doth not the Apostle PAVL craue that the seruice that we of∣fer to God should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a reasonable ser∣uice, Rom. 12. ver. 1, But when we are led away either with the conceits of our owne hearts, or yet when we cast off the yocke of God, and stoupe downe the necke of our consci∣ence vnder the lawes of mortall men in (matters of religion what equitie of reason is kept in such doing to match and equall our selues or others to God.

Moreouer the A post. PAVL foretelleth that these backsliders frō the faith should speake lies in hypocrisie, hauing their conscience seared with an hot yron, 1. Tim. 4 ver. 2. These words cannot be properly applyed to the old Heretiques of whō we haue spo∣ken, who ascribed the institution of matrimonie to Satan, & the creatiō & procreatiō of mankindvnto the deuil, because they spak not falshood in hypocrisy but in opē blasphemy: & therfore they might haue bene easily discerned & auoided

yea, in other heades of their doctrine concerning the nati∣uitie and death of Christ, they were so blasphemous that in the worde putativé natus, mamfestatus, mortuus, they were the very aduocats of the deuill, lren. lib 3. advérsus Valent. cap. 20. & 39. But in the Popish church the lawes forbidding mariage to some men, and meates at sometimes are so co∣loured with appearance of holynes, that the forgers of such lawes in hypocrisie had neede to be pointed out by the fin∣ger of God in his worde, to the ende that no maske nor visard put vpon vngodlinesse should peruert the vnderstan∣ding of men. But the more subtle hypocrisie that should be vsed, the more vigilant and wakrife should the Lordes forewarned people be, that they were not deceiued by lies spoken in hypocrisie.

Likewise the Apostle foretelleth that these deceiuers should haue their 'consuence seared or cut off with an hote yron. In which wordes the Apostle alludeth to members of a body, first feastered, next senslesse, and thirdly cut off with an hot yrone. So are the conscience of those deceiuers, f•…•…st can∣kered with errour, next past feeling, (albeit wholesome ad∣monitions be vsed for reclaiming them from errour) & last of all, their conscience is a rotten thing, and vtterly cut off. Wherein it is to be marked that feeling of all senses is most necessarie, & a most vnseparable companion of the life, begunne when the sensitiue life beginneth, and ending when it endeth: so that to be past feeling is all one as to be vtterly dead in body or conscience. But let vs see to whom this can be justly applyed. If we call to mind the obstinacie of the old Heretiques, true it is that they were sens•…•…sse men, of whom IRENEVS justly said that they counted themselues not ouercome by the power of the trueth so long as they adhered fast vnto their errour. As if an impudent fel∣low who wrestleth and is ouerthrowne, and is lying on his backe on the ground, yet hee would denie that he is ouer∣throwne, because hee sticketh fast by the grip of his aduer∣saries garments, Iren. lib. 5. adversus Valent. But apply this to the Papists of our dayes, and we shall finde them tenfold more senslesse & obstinat then the old Heretiques were: for

they haue found out meanes to harden their harts in error, that when they are a thousand times conuicted by the clear shining light of the Gospell, then the authoritie of their Church, and opinion that it cannot erre, doth locke them vp so fast in the bands of the deuill, that all the trauell ta∣ken vpon them is spent in vaine, they remaine senslesse, ha∣uing their conscience seared with the hote yron of Satan, as the Apostle speaketh.

In particular the Apostle pointeth out two heades of do∣ctrine, that deceiuing teachers should maintaine, to wit, they should forbid mariage, and they should command to abstaine from meates. Marke these two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, forbidding and commanding. The word commanding is not in the Greeke text: but EPIPHA∣NIVS thinketh this ellipsis must be supplyed by the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, commanding to abstaine from meates: both these wordes are imperious, and pointing out men in authoritie, and practising their soueraignitie in all things, wherinto the eminent power of a Soueraigne is manifested, hee biddeth, forbiddeth, hee maketh lawes and constituti∣ons, the disobedience whereof bringeth the contraueeners vnder feare of great punishment: euen so the deceiuers of whom the Apostle speaketh in matters of mariage & meats should not be content to tell their opinion, & to allure by persuasiue reasons others to embrace their opinion but be∣ing mounted vp in high authoritie, they should command to abstaine from meates and they should enterdite mariage to some persons with authoritie, adding paines to the com∣mandement, that the contraueeners should be deposed from their office, they should be counted Heretiques, they should be condemned to hell: beside all other ciuill pu∣nishments which magistrates addicted to their authoritie could inflict. These wordes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, forbidding and bidding cannot be applyed to Gnostici, En∣cratitae, nor yet to the Manicheans of the next Centurie, be∣cause they had no soueraignitie nor power to command. Yea MANES himselfe was excoriat and put to death by the king of Persia, as SOCRATES writeth lib. 1. cap. 22. and that

for a light cause, by reason hee could not cure his diseased sonne. But the words of the Apostle clearely declareth that hee speaketh of men furnished with authoritie to bid ab∣staine from meates, and to forbid mariage, and this agreeth well with the Romaine Antichrist and his vsurped authoritie.

Notwithstanding of all these lawes made in the Romaine church and straite prohibition of mariage to the clergie, we ought to follow the example of Christs disciples, who after that they knew that celestiall voice that sounded from hea∣uen in time of Christs Baptisme, This is my welbeloued Sonne in whw̄ I am wel pleased, heare him, Mat. 3. They closed their eares, and locked vp their hearts from hearkning to any voyce in the earth that spake the contrarie, some said that he was E∣LI AS, other said that hee was IEREMIAS or some of the olde Prophets, but the disciples hearkning to the voyce that came downe from heauen, said that he was the Sonne of the liuing God, Mat. 16. Euen so, whatsoeuer the men in this world speake of mariage, the trumpet of God sounding in his word alloweth mariage and pronounceth a blessing vn∣to it, Psal, 128. And the Apostle saith, Mariage is honoura∣ble in all persons, Heb. 13. ver. 4. but the honour that the Ro∣maine church giueth to mariage calling it an holy sacrament is like vnto the purple garment wherewith the souldiers clad Christ, and yet they spared not to buffet his blessed face: euen so the church of Rome in one worde will call ma∣riage an holy sacrament, in another they will call it a worke of the flesh, and a state vncompetent to dispensators of hea∣uenly mysteries. But let them barke against mariage as the dogs barke against the moone vntill they be wearie of bar∣king, this, word standeth fast, Blessed are they that feare God and walke in his wayes, Psal. 128. And this is spoken of persons maried, yet from my hart I like the words of CHRYSOSTOM who inculcats in our eares the word of fearing God, & de∣clareth, that albe it all that came to the altar without a law∣full calling, had an euill successe, as CORAH & his retinue, yet not all that came to the altar with a lawful calling had a good successe: euen so euery one that goeth in vnto an har∣lot, is accursed of God, but euery one that goeth in vnto his

owne wife is not blessed of God, but onely he who feareth God, Chrysost in epist Heb. cap. 11. homil. 33.

Followeth nowe in the wordes of the Apostle that men should be bold to forbid meats which God hath created to be receiued with thankesgiuing. No doubt but the Apostle here setteth downe as two opposit things God & man, God creating, blessing & permitting the vse of created & blessed creatures to man with thanksgiuing. And on the other part arrogant fellowes starting vp & correcting the wisdome of God, & saying, albeit God hath giuen liberty to eate of such & such meates with thanksgiuing, yet for many causes such libertie must be restrained, & eating of flesh on Fryday must be as great a sin as the eating of the forbidden tree. What it this but a plaine spitting in the face of God? As if he who hath taught vs the way to eternall life, could not also in his blessed word reach vs how to eat & drinke. Truely the whip is meet for the back of the foole, & he who will needs be wi∣ser then God in any thing, if it were but in the precepts of eating & drinking he is more worthy to be scourged out of the Temple of God then the buyers, sellers & money chan∣gers, Ioh. 2. For the buyers & sellers albeit they made mar∣chandise into a place appointed for another vse: yet no vn∣clean beast nor fowle was brought in into the temple to be bought or sold: but these miserable wretches wil make the very cleane creatures of God vncleane at their pleasure, which is no lesse fault, then to fetch in an vncleane beast in∣to the Temple of God.

Next it is to be marked in the wordes of the Apostle to whom belongeth the vse of the creatures of God namely to the belceuers only. Here the Apostle declareth that there is foolishnes as well as arrogancie in the questiō of meats. It is arrogancy (as we haue already spoken) to be wiser thē Gods word in this mater of meates, & it is as great foolishnes to feare that wee shall be polluted with moderate eating of the creatures of God. It is not eating of flesh that will defile vs, but rather fleshly affections of an heart that is not renued by faith, that defileth a man, as our master Christ speaketh. That thing that entreth into the mouth defileth not the man, but that which commeth out of the heart. Marke 7. ver. 18.

As if a corpulent foole sweating and blowing into an hote sommer day should take vp his staffe, and beate his owne shadow, yet is not his shadow the cause of his grieuance, but the fatnesse of his owne belly: euen so foolish men are afraid to be polluted with meates, but indeede it is the foolishnes of an vnbeleeuing heart that polluteth a man. It is a cu∣stome among men, when they would handle a fine & white linnen cloth, they looke to their hands, lest their foule and filthie fingers defile the cleannesse of the cloth: euen so when wee meddle with the creatures of God, take heede to our conscience, lest it beeing polluted with infidelitie it make Gods creatures vncleane vnto vs, as the Apostle speaketh, Vnto the pure all things be pure, but vnto them that are defiled and vnbeleeuing is nothing pure, but euen the minde and conscience of them is defiled, Tit. 1. ver. 15.

Now consider whether or not the spirit hath spoken eui∣dently and giuen a cleare warning to the last age to beware of false teachers: yet is the last age more senslesse then the first age of the world that was drowned with a flood of waters. God spake not in secret but openly to NOE the righ∣teous preacher, Gen. 6. and God spake not onely by word, but also in deede by the building of the Arke, Heb. 11. ver. 7. yet would not the first age take warning, but liued in deepe securitie, and was drowned with waters. But the last age of the world is more benummed then the first age was. In the last age the spirit speaketh euidently, but men will not heare: the spirit ordaineth this prediction to be written, but men will not reade nor ponder, nor vnderstand the fore∣warning of the spirit: the spirit pointeth out by the finger of his word who are the deceiuers of whome we should be∣ware, to wit, men who teach a doctrine of deuils, forbid∣ding mariage and meates which God hath created for the vse of man with thanksgiuing. For all this threefold war∣ning, in worde, in write, and in particular demonstration, yet the last age cannot hearken to the warnings of God, be∣cause God hath determined to destroy the most part of them, as he did the vncorrigible sonnes of ELI, who would not hearken to the counsell of their father, 1. Sam. 2. ver. 25.

The men of this age are like vnto a deafe, ignorant and foo∣lish fellow: one commeth to him and cryeth loude, but hee heareth nothing at all, then he beginneth to set his minde in write, but that also profiteth nothing, because he cannot reade: In end he beginneth to signe with his finger, but he taketh no notice that way, because hee is a foole, and the last age of the world in not receiuing so euident & so cleare a warning hath kythed deafnesse, dulnesse, ignorance and foolishnesse.

It may nowe bee objected, hath the Apostle PAVL sore∣tolde onely the hypocrisie of the Romaine Antichrist in the matter of mariage and meates? and is there nothing fore∣told anent these ancient Heretiques, specially Encratitae & Manichaei, who vttered and dispersed in the world a doctrine of deuils, that it was a sinne to eate flesh, that wine was the gall of the Prince of darkenesse, that mariage was an euill thing, and a meane to bring in captiuitie a parte of the sub∣stance of the good God, namely the soule, within the bands of the substance of the prince of darkenesse, that is, within the body, hath the Spirit of God (I say) foretolde nothing of these vile heresies in this prediction? I answere, That the Spirit hath both foretolde the hypocrisie of some, and the open blasphemie of others. And this is insinuated in these wordes: For eue•…•…y creature of God is good, and nothing to be refu∣sed, if it be receiued with tha•…•…kesgiuing. Truely in these words the Apostle would turne our harts both from blaspheming Manicheis, and from hypocrite Papists. The Manicheis say, that it is neuer lawfull to eate flesh, and that the doing of it aduanceth the kingdome of the prince of darknesse. The Papists againe say, that the eating of flesh on Eryday is a grie∣uous sinne: but what saith the Apostle guided by the Spirit? Euery creature is good, and nothing to be refused, so that both the Manicheis speake blasphemously, and the Papistes hypo∣critically: both willing to abridge Christian libertie, the Manicheis by their opinion, the Papistes both by their o∣pinion and authoritie. The Manicheis will needes haue some creatures of God vncleane at all times, the Papists wil needes haue men polluted by eating of flesh at sometimes,

both these opinions are cut off in this word, Euery creature of God is good. Marke that in this diuersitie of opinions of Manicheis and Papists, both of them shoot at one marke, to wit that Christ Iesus shall not be the onely Lawgiuer in his Church, but something shall be abridged of that libertie that Christ hath giuen to his Church. Now the aiming and shooting at one marke is more forcible to proue the vnitie of Manicheis and Papistes, then the diuersitie of opinions whereby either of them laboureth to attaine to their inten∣ded purpose can proue their diuersitie, and therefore let the reader the lesse offend with this fellowship of Manicheis and Papists.

These two diuerse opinions shooting at one marke (as said is) are both to bee damned, but chiefly that opinion that with greatest subtiltie and craft would thrust God out of his chaire, and spoile him of his glory, not to bee counted the only Lawgiuer in his Church. And I do confidently com∣pare Manicheis and Papistes as AVGVSTINE compare•…•…h A∣POLLO and HECATE lib. 19. de civit. Det, cap. 23. disapproo∣uing both of them, because both shot at one marke, to hinder people from Christianitie, but HECATE more then APOLLO, because in praising of Christ as a just man, whom APOLLO dispraised as an vnrighteous man, & justly cōdem∣ned to death by the Iewes, yet she called him onely a man, & not God, hindering people after a more subtle maner from adhering to Christianitie then APOLLO did. And truly the Manich is by damning flesh at all times, as a creature in it selfe vncleane. did not so great hurt to the Kingdome of God as the Papists, who grant that both flesh and wine are the good creatures of God, and yet they dare be bold to set out lawes commanding men vnder the paine of cursing and condemnation, that they taste not flesh at some times. If these times were times of a publicke calamitie, whereinto God by a secret voyce latent in the trouble did cali vs to fa∣sting & mourning, & abstinence frō fish flesh & wine, Isa. 22. ver. 13. then no new or vncouth yocke should be presented 10 mens consciences, but Christs owne yocke which we are commanded to beare, Mat. 11-but to appoint certaine daies

of fasting and abstinence from this meate, and not from anothe•…•… meace is a noueltie vnder the Gospell, and not the yocke of Christ, but of the Antichrist.

Whereas mention is made of thankesgiuing, the Apostle will not haue vs to set our hearts vpon the creature & vpon the gift, but vpon the Creator & the giuer. Whatsoeuer de∣lite we haue in the creature, there is infinitly greater delite in the face of the reconciled Creator: and therefore lift vp our harts, & let our tongues be loosed to praise his blessed name from whose hands we haue receiued the vse of his creatures. This if wee doe, we haue both the gift & the giuer, and the presence of the giuer shall not onely sanctifie the gift to our vse, but also shall turne our water into wine, Iohn 2. when as by the contrarie, if wee deuoure and glut vp the benefites of God without thanksgiuing, we haue the gift without the fauour of the giuer, eating of Gods creatures as the carnall I•…•…wes eated Quailes in the wildernesse, Numb. 11. ver. 33. and the wrath of God was kindled against them: and assuredly those who haue the gift without the giuer, some day their wine shall be turned into water. But there is not great con∣trouersie in this point, and therefore I passe it ouer in fewer words.

In end the Apostle leadeth vs vnto a sure ground that may quiet our consciences, so that we shall not be troubled with the commandements of men, for bidding vs to eat of meats which God hath created for our vse, namely this, thatGod hath sanctified his creatures to vs by his word, Gen. 9. ver. 3. And incase we joyne with this sanctification of them, pray∣ers proceeding from faith, that we also may be sanctified, & receiueGods creatures with a good conscience, there is not great peril whether we eat this or that meat moderatly. Here marke that the Apost. in the very matter of meat & drinke & corruptible food will haue vs to depend vponGods word, & to think that we haue not liberty to put one morsel of meat in our mouthes, but so farre as God giueth vs allowance in his word, how much more in matters pertaining vnto eter∣nall life, we are to depend absolutely vpon the vndoubted assurance of Gods written worde.

In all this discourse it may seeme that we loose the raines

to licentious liuing, to eating & drinking. & marying, and liuing wantonly as the original worlde did, when they were drouned with waters, but it is not so indeed. Only in maters of religion we would haue the yocke of the cōmandements of men taken off mens cōsciences, to the end that the yock of Gods commandements only may ly vpon the conscience according as Christ speaketh, Take vp my yock vpon you, Mat. 11. ver. 29. Yea in the very mater of meats & mariage, there is a time wherinto God calleth vs to mourning, lamentation, bald∣nesse and sackcloth, Isa. 22. ver. 12. and to abstinence from ea∣ting of flesh and drinking of wine. Yea the very bridegrome must come out of his chalmer, & fast, and lay aside his costly apparell, to the end hee may mourne with the humbled so∣cietie of Gods people, loel 2. ver. 16. And this commeth to passe whensoeuer the heauie hande of God is laide vpon a familie, vpon a towne, or vpon a countrie, in the very ca∣lamitie hinging ouer their heades, there is a secret voyce of God calling them to humiliation and repentance with fa∣sting and abstinence from all lawfull pleasures: & when the Priest bloweth the trumpet in Sion, and sanctifieth a fast vn∣to the Lord, he layeth not the yocke of mens commande∣ments vpon the consciences of men, but the yocke of God's commandements. For the Prophet bringeth in the Lord saying, that he calleth them to mourning, lamentation and to abstinence. The Lord is our Soueraigne, commander and Lawgiuer, hauing power to bid & to forbid at his bles∣sed pleasure. Vnder this yocke will we gladly stoupe: but the yocke of bondage that men would lay vpon our con∣sciences the Apostle PAVL expresly forbiddeth vs to admit, but to stand to our libertie, Galat. 5. ver. 1. And so I con∣clude this treatise misliking & disaprouing the loose raines of fleshly wantonnesse, but wishing from my heart that the bit of the Lord may bee cast in our jawes, to turne vs from the delite of earthly pleasures to the delite of that celestiall citie that hath a foundation, and whose builder is God.

Amen.

Of Succession.

IT hath bene the custome of godly men in all ages, who were descended from the loynes of godly fathers, not to brag of their parentage, but to be so much the more ashamed of sinne, that the vnreproouable liues of their predecessors were a great testimony cóuicting them of some piece of defection. Therefore the Prophet ISAIAH bringeth in the Lordes penitent people, in humble maner acknow∣ledging, that they were not worthy that ABRAHAM and IS∣RAEL should once knowe them to be their posteritie: but they entreat the Lord by a free forgiuenesse of sinnes to be∣come their father, Isa. 63.. 16. But on the other part a wicked generation descended from godly parents could boast of their parentage,' and say to Christ himselfe, ABRAHAM is our father, Iohn 8. ver. 39. and againe. We are not borne of for∣nication, wee haue one father, which is God, ibid. ver. 41. Notwithstanding of all this confident bragging of their parents, the Lorde Iesus who judgeth righteously, saith to carnall Iewes. Yee are of your father the deuill, and the lusts of your father ye will doe. He hath bene a murtherer from the beginning & abode not in the trueth, because there is no trueth in him When he speaketh a lie, then speaketh hee of his owne: for hee is a lyar, and the father thereof, Iohn 8. ver. 44. This place of scripture will clearely prooue that God will nothing regard the vaine o∣stentation and vaunting speeches of men who brag of their descent from godly parents, and their succession to godly preachers: yet the dissimilitude of their faith and maners from the faith and maners of their predecessours declareth that they are the very children of the deuill.

In this age I find succession whereof the Romanes bragge so much to be in some reuerent regard. For IRENEVS Bishop of Lions in France reasoning against VALENTINVS & MAR∣CION, whose errours haue beene before declared, to con∣fute these Heretiques, hee bringeth in the succession of the Romaine Bishops. After PETER (saith he) were LINVS and ANACLETVS, and CLEMENS, and EVARISTVS, and ALEX∣ANDER, and SIXTVS, and TELESPHORVS, and HYGINVS, & PIVS, and ANICETVS, and ELEVTHERIVS the twelfth from the Apostles. Now, saith IRENEVS, these receiued the whole∣some

doctrine from the Apostles, and deliuered it faithful∣ly to others, yea & some of them also sealed it vp withtheir blood. Yet none of them spake such things concerning God the father & his sonne Christ Iesus, as VALENTINVS, MAR∣CION and BASILIDES haue spoken. Therefore he condem∣neth their doctrine to be false and hereticall, Iren lib. 3. cap. 3. contra Valent.

Now the followers of the Romaine church demand why we do not as reuerently esteeme of the succession of Romane Bishops now, as IRENEVS did of old, & why do we not count them to be Heretiques who bring in a new doctrine not a∣greeing with the doctrine of the B. of Rome as IRENEVS counted VALENTINVS, MARCION, and BASILIDES Here∣tiques, because they vttered a strange doctrine which the B. of Rome had not receiued from the handes of the Apostles? To this I answere, that we count reuerently of al the Bishops of Rome who kept faithfully that forme of wholesome do∣ctrine which they receiued from the Apostles. Yea and we count them Heretiques also who departe from that veritie which LINVS, ANACLETVS, CLEMENS, and the rest receiued from the Apostles. But the question standeth in this, whether these holy fathers, of whom JRENEVS maketh such reuerent record, receiued from the mouthes of the Apostles, & prea∣ched to the world such heades of doctrine, as are now soun∣ded in the Romaine church, that is, inuocation of Saints, worshipping of images, pluralitie of mediators, of inter∣cession, purgatorie and infinite other things. As concerning the Apostles, the summe of their doctrine is contained in their writings, & they taught not LINVS, ANACLETVS, CLE∣MENS, otherwise then they taught the rest of the Romaines, the Corinthtans, Galatians, Ephesians, the inhabitants of Pontus, Cappadocia. Asia, Bithynia, 1, Pet. 1. And in all their writings there is no mention of inuocation of Saintes, worshipping of images, &c.

The cause wherefore godly fathers rejoyced in the suc∣cession of the Bishops of Rome was this, because they were nearest to the danger of persecuting tyrants, and kept the faith of Christ most inviolablie. Many of them were martyres: such as ALEXANDER, SIXTVS, TE∣LESPHORVS,

and ANICETVS. Others were Confes∣sours, who suffered prisonment, pouertie, and diuerse o∣ther rebukes, albeit they were not put to death for the Name of Christ. And what marucll was it, that these who loued Christe had their hearts inflamed with a loue of this holy succession, whose commendation was puritie of wholesome doctrine receiued from the Apostles, whose glory was sufferings, and whose preeminence was exam∣ples of constant continuance in the true faith. And like as the dayes of MOSES and IOSVA were happie dayes: they had among them the Tabernacle of God, and therewith also the Arke and propitiatorie, which was the glorious or∣nament of the Tabernacle: so were the dayes of these holy fathers happie dayes, hauing personall succession from the Apostles, and therewith succession of true doctrine, the glorious ornament of personall succession. As concer∣ning the decretall Epistles falsly ascribed to them, wee shall speake hereafter in the heade of suprema∣cie Godwilling. But when all these things are in∣lacking for which the succession of the Romaine Bishoppes was regarded in this Centurie, and men erring in the true faith of a long time possessed the chaire of Rome, what auai∣leth it to glorie of that olde commended succession, when the glory of true doctrine, patient suffering, constant per∣seuerance in the Apostolicke doctrine is vtterly lost among them? so that the succession whereof the Romaine Church now glorieth, is not vnlike their transubstantiation, where∣in are accidents without a subject: & in their succession are persons of men succeeding one to another without puritie of doctrine.

In Scripture we finde succession to be counted of accor∣ding to the greatnes of the promises annexed to the succes∣sion, as namely the succession of DAVID, of whom God said His seede also will I make to endure for euer, & his throne as the dayes of heauen, Psal. 89.. 29 & againe ver. 35. 36. I haue sworne once by my holynesse that I will not faile Dauid, saying, his seede shal endure for euer, and his throne shall be as the Sunne before me. Here are ample promises to DAVID & his succession confirmed

by the Lordes oath, & by the Sun & Moone as faithfull wit∣nesses in heauen. And that which was more then all the rest, this succession of DAVID was a line leading to the great King Christ Iesus, who should sit in the throne of his father DAVID, & of his kingdome there should be none end, Luc. 1. for all these causes the succession of DAVID was greatly regarded. Yet it is to be marked that all the promises, othes, testimonies, & honors did not carie with them a necessity, that euery successour of DAVID should be in faith and reli∣gion like vnto DAVID, but rather God foreseeing the con∣trarie, faith, If his ch•…•…ldren forsake my Law, and walke not in my Judgements: if they breake my statutes and keepe not my ordinances, then w•…•…ll I visit their transgression with the rod, and their iniquitte with strokes, ibid ver. 30. 31. 32. I suppone that no successi∣on euer had more glorious and ample promises then the succession of DAVID, yet these promises inferred no neces∣sitie that euery king sitting on the throne of DAVID should bee heire also of the religion and faith of DAVID as well as of his kingdome. And therfore to inferre vpon this ground, that ample promises are made to the Apostles & their suc∣cessours, that euery one who succeedeth to the Apostolick chaire, shall keepe the true faith of the Apostles, it is but a foolish and impertinent conclusion. If any man shall replie that this was a succession of ciuill gouernours, but the que∣stion now contrauerted is anent succession of Bishops and men in a spirituall calling. True it is that DAVIDS successors succeeded to a ciuill gouernment, yet seeing this succession was ratified by the oath of God, and led also to Christ who is soueraine Lorde both of soule and body, whatsoeuer pri∣uiledge of standing in a good estate can be alledged in any succession, the patterne of it is to be found in the successi∣on of DAVID. But this priuiledge that the successors of DAVID cannot erre in the true faith is not found no not in the great succession of DAVID.

Now to come to ecclesiasticall succession. The priesthood of AARON was institute by God, Numb. 17. ver. 5. It was confirmed by the miracle of the budding rodde, ibid. ver, 23. The vsarpers of AARONS office without a calling

were also miraculously destroyed by fire that came downe from heauen, Numb. 16. Others were debarred from it euen in the dayes of NEHEMIAH, Nehem. 7. ver. 64. This succession of AARON was personall, the son succeeding to the father in the Priesthood, except some mutilation of a member or impotencie did hinder, or any such like cause. After AARON ELEAZAR and his son PHINEAS & ABISHVA PHINEAS son, and BVKKI, & HVZZI, ZERACHIA, MERAIOTH, AMARIA, ACHITVB, ZADOK, AHIMAAZ, 1. Chron. 6. ver. 50. 51. 52. 53. Many others after them were Priests of the stock of AARON, yet did not all keepe fast the faith and religion of AARON: yea, some Priestes of AARONS stocke were notable Idolaters & men-pleasers, such as VRIAH in the dayes of AHAZ king of Juda, who set vp an altar at the kings commandement, ac∣cording to the similitude of the altar of Damascus, and offe∣red sacrifices thereon, 2. Reg. 16.

Anent the succession of the Prophets, euen when one good man succeeded to another good man, the historie of scripture clearely declareth, that men pointed out by God himselfe successours to an office, yet by this are they not made succ•…•…ssours to their giftes: for ELIZEVS was pointed out by God as successor to ELIAS in his prophetical office, 1. Reg. 19. ver. 16. yet by this was he not successor to his gifts as ELIZEVS petition of a double measure of the spirit of E∣LIAS clearely declareth 2. Reg. 2 ver 9, If the gift did ne∣cessarly accompany the succession, what needed ELIZEVS to be carefull of the gift, seeing he was sure of the succession? The holy Apostles of Christ haue had a successiō, & shal haue vnto the end of the world, to whō belōgeth the promise of Christ, Behold I am with you vnto the end of the world Mat. 28. 20 But who are to be called true successors of the Apostles, we haue declared already in the 1. Centurie, taking our groūd out of scripture, Act. 20, 29. And out of Nazian. in laudem Athanasii, that darknes succeeding to light is not counted the true successor of lignt for the dissimilitude that is betweene darknes & light. But heere the question ariseth, whether or not al Churches keeping the holy Apostolicke doctrine are bound to shew in write their succession from the Apostles•…•… as the Priestes of the stocke of AARON after the captiuitie

produced in write their lineal descent from AARON, Nehem. 7. To this Tertul answereth, lib. de pres•…•…ript. adversus baret. that Churches truely keeping the Apostolicke doctrine, albeit they could not shew in write their succession from the Apo∣stles, yet are they to be counted Apostolicke Churches prop∣ter consang uinitatem doctrinae, that is for their consanguinitie of doctrine.

But to come neerer, and to examine whether the Romaine church hath kept Apostolicke doctrine in their succession, without all spot of heresie (as they affirme) or not. And first the chaire of Rome was not free of the heresie of EVTYCHES, as clearly appeareth by the sixt generall Councill which was the third of those Councils which were gathered at Constan∣tinople in the 12. yeere of the empire of CONSTANTINVS, PO∣GONATVS. Ann. 681. Buco•…•…. In this Councill MACARIVS Patriarch of Antiochia, and STEPHANVS his disciple stood vp & pertinaciously defended the error of EVTYCHES, & were ex∣communicate by the Councill: yet they had defended their opinion by the Synodicke letter of HONORIVS sometime B. of Rome written to SERGIVS B. of Constantinople. Wherein it was clearely knowne that HONORIVS was infected with the errour of EVTYCHES: for the which cause HONORIVS B. of Rome after his death in the sixt generall Councill was also excommunicat as an Heretique, Tom Concil hist. Magdeb. This is not vnknown to some writers, who notwithstanding defend this opinion that the Bishop of Rome cannot erre in maters of •…•…aith. ONVPHRIVS saith that the Acts of the sixt generall Councill containing a condemnatory sentence a∣gainst HONORIVS Bishop of Rome were corrupted by the Grecians, and that the Canons of this Councill as they are set foorth are supposititious and false. Forsooth O∣NVPHRIVS is a worthy aduocate to pleade such a bad and reprobat cause. The faith of the Romanists leaning vpon two maine and principall grounds, vpon the authoritie of the Bishop of Rome, and vpon the authoritie of generall Coun∣cils, ONVPHRIVS to vphold the one, vndoeth the other, and to cleare HONORIVS of all suspition of heresie, he bringeth the generall Councill vnder a suspition of falsification. Then

let ONVPHRIVS either produce the true and vncorrupt acts of the sixt generall Councill, which he will neuer be able to doe, or else for all his fectlesse apologie HONORIVS name is spotted with the blame of heresie. And of late dayes the Romaine chaire hath not onely renued, but also doubled the heresie of the Collyridians damned in the dayes of EPIPHA∣NIVS. For the Collyridians gaue onely some piece of diuine honour to the blessed virgin the mother of our Lorde: but the Romaine Bishops in suffering by their toleration, conni∣uence or rather allowance, the Psalter of our Lady (as they call it) to be printed, diuulgat and vsed by Christian people, wherein all the honour due to Christ, not excepting the sit∣ting at the right hand of the Father, Psal. 110. is all attribu∣ted vnto the virgine MARIE. In so doing, I say, they haue not onely renued, but also doubled the heresie of the Colly∣ridians.

In the Councill of Basil gathered Ann. 1431. EVGENIVS 4 then B. of Rome was deposed by the general Councill of Ba∣sil as a notable schismaticke and perturber of the peace of Christes Church. Yet his name is in the roll of the succession of Romaine Bishops, and all these who haue sitten in the chaire of Rome since the dayes of EVGENIVS 4. are suc∣cessors to a perjured schismaticke justly deposed by the ge∣nerall Councill of Basil with consent of the Emperour SI∣GISMVND. Now let Romanists advise whether they will blame the generall Councill or the Bishop of Rome EVGENIVS 4. If they blame the general Councill, then the generall Coun∣cill may erre, euen in great & fundamentall points of their owne faith, for it leaneth vpon the authoritie of the B. of Rome & Councils. And if they wil blame EVGENIVS 4. as a schismaticke & worthy of deposition, then is their successi∣on whereof they glorie so much, vtterly cut off since the dayes of EVGENIVS the fourth.

As touching idolatrie, I dare boldly set the Romaine chaire in higher degree then the idolarrous Jewes of old, of whom IEREMIE speaketh, that according to the number of their cities was the number of their gods, Ier. 2. ver. 28, Nowe there are not so many cities in Juda, as there are Angels, Apostles, mar∣tyres

and Saints in heauen, to whom the Romaine chaire gi∣ueth the glory of Christ, & maketh them mediators of inter∣cestion. Therefore it is an impudent presumption to brag of Apostolicke succession, when as by heresie, schisme and idolatrie they haue so oft fallen, and yet continue in falling away from the footsteps of the Apostles.

Now because commonly like errours haue like grounds, let vs consider what was the ground of the error of the suc∣cession of AARON, and thereby may easily be discerned the ground of the error of the alledged Apostolicke succession. The posteritie of AARON beeing reprooued by IEREMIE the Prophet, tooke the reproofe in a very euill part, supponing that they were exeemed from errour in maters of religion, because of the promises of God made to the tribe of LEVI: & therfore they say, Come and let vs imagine some deuise against Jeremiah: for the L•…•…w sh•…•…ll not perish from the Priest, nor counsell from the wise, nor the word from the Prophet. Cone and let v•…•… smite him for his tongue, and let vs not tak•…•… heede to his words, Ier. 18. ver 18. The promises made to the tribe of LEVI are contained Deut. 33 ver. 8. 9 10. 11. And after the captiuitie of Babylon, MALACHI making an ample declaration of the promises made to LEVI saith, My couenant was with him of life & peace: & Igaue him feare, & he feared me, & was afraid before my name. The Lawe of trueth wa•…•… in his mouth, and there was none iniquitie found in his l ps: he walked with me in peace and equitie. & did turne many away from iniquitie. For the Priests lips should preserue knowledge, and they should secke the Law at his mouth: for he is the messenger of the Lord of hosts. Mal. 2. ver. 5. 6. 7. Of this promise of God spoken by MOSES, and long after amplified by the Prophet MALACHI, many did collect that the successors of AARON & LEVI could not erre in religion: but how erro∣neous & false this conclusion was, the wordes of the Pro∣phet MALACHI immediatly after following do declare. But ye are gone out of the way, ye haue caused many to fall by the Lawe, ye haue broken the couenant of Leui, saith the Lord of Hostes, Mal. 2. ver 8. If we had no further to alledge but these two testi∣monies, that IEREMIE & MALACHI did reprooue the succes∣sors of LEVI & AARON of great errours & defection, not∣withstanding of the promises made to them & their poste∣ritie,

yet these two witnesses being Prophets of God doe a∣boundantly prooue, that promises made to LEVI and AARON do not exeeme their succession from error in religion.

But marke another circumstance in the ground of this errour of AARONS succession, which was this. God made a promise conditionall, which they supposing to be absolute, tooke libertie to doe what they lifted. The conditions are clearely set downe by the Prophet MALACHI, cap. 2. If they feared God & conuerted others from their wicked waies, & kept the key of knowledge, then they should be counted the Ambassadours of the Lord of hostes, but these conditions being broken, & they hauing gone out of the way, & hauing caused many to fall by the law, & hauing broken the coue∣nant of LEVI, they were so far from being counted the Am∣bassadours of God, that God made them vile before al the people, ver. 9 Yea & the Lord cursed them, & cast doung v∣pon their faces, euen the doung of their solemne feastes, & made them like vnto it, ibid. ver. 3. This was the tragicall e∣uent of AARONS successours, who opened one of their eares to heare the promise of God, but closed the other eare from hearing and marking the conditions that were required of them to whom the promise was made.

The Romaine Church not vnlike to the successors of AA∣RON, haue their eare opened to heare the promise of God made to the Apostles & their successors in these words, Be∣hold I am with you vnto the end of the world. Mat, 28, ver. 20. but they close their eares from hearing the condition required of the Apostles & their successours contained in the same verse in these words, teaching them to obserue all things whatso∣euer I command you. Although they teach a doctrine repug∣nant to Christs commandement, yea and a doctrine of de∣uils as PAVL speaketh, 1. Tim. 4. yet must they be counted the Apostles successors, and that Christ is with them, & that they do not erre. But God wil cast their doung in their faces and make them like to it, that is, vile and filthie, as hee did vnto the Priests of the succession of AARON.

If any man wil obstinatly contend that the promise made to the Apostles and their successours was absolute and not conditionall, consider the inconuenients that will follow.

Seeing this promise was not made to PETER onely, but also to all the rest of the Apostles and their successours, then as none of the Romaine Bishops can erre in religion, because they are the successours of PETER as they alledge: so in like maner the Bishops of Ierusalem, Alexandria, Antiochia, Ephe∣sus, Philippi, Thessalonica, Corinth, & diuerse other places are all exeemed from errour, because the Apostles and Euangelists preached and constitute Churches in all-these places, & they are successours to the Apostles in that same sense that the Bishops of Rome are successours to PETER. And if none of all these can erre, what priuiledge hath the church of Rome aboue all other Churches? Or how can that be performed which was foretolde by the Apostle concerning apostasie that should fall out, & the reuelation of the man of sinne. & childe of perdition, 2. Thess. 2? For all the successours of the Apostles beeing exeemed from error, what place could be giuen to the Antichrist, or what doore could haue bene o∣pened to MAHOMET, by whose delusions the Orientall Church hath bene so miserably abused?

But seeing the Apostles had some extraordinarie things, such as calling, gifts and prerogatiues: They were called im∣mediatly by Christ, and were taught immediatly by his Spi∣rit and mouth, Gal. 1. They receiued from heauen the gift of tongues and languages to vtter this celestiall knowledge to all tongues & nations, Act. 2. They had power by imposition of hands to conferre to others the gift of the holy Spirit, Act, 8 With these extraordinarie giftes they had also extraordi∣narie prerogatiues, that in teaching the doctrine receiued from Christ, they should not erre. Now these who cal them∣selues successors to the Apostles, they dare not clame to the Apostles immediat calling, nor yet to their extraordinarie gifts, but that which of all the rest was most extraordinarie to the Apostles, viz. to be exeemed from errour in teaching and writing, that is so fast adhered vnto, that it is one of the principal grounds of the Romaine faith in our dayes, that the Bishop of Rome cannot erre in faith and religion. Yea so in∣fortunate are the Bishoppes of Rome of late dayes, that they would climme vp to the highest top and preeminence of A∣postolicke dignitie to be exeemed from errour, when as in

things of lesse importance they cannot attaine (as we speak) to the Apostles garters.

This proud conceit of Apostolick succession with power of binding and loosing, & exemption from errour, made some of the Bishops of Rome so high minded, so vaine and ridiculous, that learned fathers conueened together in Councils, thought their pride more worthie to be receiued with scoffing wordes, then with prolixe refutations. Ex∣ample whereof wee haue in a Councill gathered at Rome in the time of the Emperour OTTO the first, about the yeere of our Lord 956. In which Councill IOHN 13. Others write Pope IOHN the 12. hee fled for feare of the Emperour OTTO. Many grieuous accusations were giuen in against him, such as incest, murther, saeriledge, playing at dice, and drinking to the deuill, admitting of boyes to be Bishops for money, with many other villanous things, ou•…•…r and beside his per∣fidie in assisting BERENGARIVS and his sonne ALBERTVS a∣gainst the Emperour OTTO, contrarie to his promise, and oath made before to the Emperour. Libertie being granted to Pope IOHN to compeare without feare, & to answere to the accusations objected against him, he beeing conuict in conscience would not compeare, but he sent a short letter to the Council, bearing that he was PETERS successor, and had power of binding & loosing, & by vertue of this power hee band them vnder paine of cursing that they should not pro∣ceede to his deposition. To this proud letter the Councill gathered at Rome returned this answere, that Christ gaue power of binding & loosing to all his disciples as well as to PETER: but one of them, to wit, IVDAS, by abusing his pow∣er, lost his power: only he retained some power of binding, to wit, he had libertie to binde his owne necke to the gal∣lous. In which wordes they call him IVDAS, and biddes this vile beast goe and hang himselfe if he lift, Hist. Mag∣deb urg Cent. 10. cap. 9. PLATINA call•…•…th IOHN 13. homo sceleratissinus, a most wicked man. ONVPHRIVS the aduocate of all wicked causes blusheth, and dare not stand at the barre to pleade the cause of IOHN 12. the predecessour of LEO the eight, for both are one man, he whom PLATINA calleth 13. and he whome ONVPHRIVS

counteth - 12. The Bishops of Rome might haue bene admo∣nished by this one example (if there were no mo) not to be high minded, & not to cum to the supreame top of Aposto∣licke preeminence. In a worde the Bishops of Rome of late yeeres are mo•…•…e like to the successours of CAIAPHAS (who would needes haue Christe to stand before his judgement seat, & judge of Christ, his doctrine & disciples, Ioh. 18 ver. 19.) then they are like to the successours of PETER: for I can see no inexcusable boldnes in CAIAPHAS damning Christs doctrine, but I grope the like in the Romaine church, that v∣surpeth authoritie ouer the written word, ouer Councils, and consequently ouer Christ himselfe.

To conclude this treatise, I will compare succession, wher∣of the Romaine church braggeth so much, to the way that lay betweene Samaria and Jerusalem: this way led the peo∣ple of Ephraim, Manasse, Jssachar, Zabulon, Nephthali and A∣ser to Jerusalem, when they set their face Southward, & when they went vpward, but the same way againe led them from Jerusalem when they turned their faces Northward, & when they went downward. Euen so if a man set his face toward heauenly Ierusalem, he shal finde a number of holy successors of the Apostles in puritie of doctrine, honestie of conuersa∣tion, & patience in suffering that shall leade him to Christ, & to heauenly Ierusalem: but againe, it is as certaine if a man will set his face Northward to defection, to backsliding and to preferre the traditions of men to the ordinances of God, there shall not inlacke a number of guiders in the roll of personall successours (as they call it) to the Apostles, who shall lead him from Jerusalem to Samaria, & from the moun∣taine of God to the valley of Benhinnon. Therefore while we are in the way take heed what way our faces are set, whe∣ther to Ierusalem or to Samaria, and if they be set to Ierusa∣lem, let vs followe these sure guides who were true succes∣sours to the Apostles, and they shall indeede leade vs to Christ, to heauenly Ierusalem, and to the glory which in heart and minde we waite for, whereunto God lead vs for his Christs sake,

Amen.

Notes

• Of Empo∣rours.
• The thirde persecution. ANNO Chr. 108
• The martyr∣dome of Si∣mon the son of Cleopas,
• The letter of Plinie 2. written to Traian,
• Gregorie•…•…. prayed for the soule of Traian.
• Barcoche∣bas a false prophet se∣duced the nation of the lewes.
• Adrianus his intention to builde a Church for the honour of Christ.
• The fourth persecution. ANN. Ch. 168.
• The mar∣tyrdome of Polycarpus and Iusti∣nus.
• Slanderous speeches a∣gainst Chri∣stians.
• The Romain armie sup∣ported by the prayers of the Christians.
• Contrarie l•…•…wes.
• Bishops of Rome.
• Martyre.
• M•…•…tyre. Ma•…•…tyre
• Martyre.
• The rashnes of Victor.
• Of other Do∣ctours and Preach•…•….
• Agrippas Castor.
• Hegesip∣pus.
• Melito.
• Iustinus Martyr.
• Polycarpus
• Ireneus.
• Clemens Alexandri∣nus.
• Of Here∣tiques.
• Gnostici.
• Valentinu•…•…
• Marcus.
• Cerdon. Marcion.
• Tatianus.
• Encratitae
• Montanus Cataphry∣ges.
• Aquila and Theodosi∣on rath•…•…r Apostatstben Heretiques.
• Sacred scrip∣ture cannot be sufficient∣ly commen∣ded.
• Similitude.
• It is peril∣lous to sepa∣rat the booke of the worde from the booke of the workes.
• Similitude.
• The spirit & the word are not to be sepa∣rated.
• The Word of God is to bee found in the writings of the Prophets and Apostles.
• The Pro∣phets and A∣postl•…•…s added nothing to Moses.
• Similitude.
• Three intu∣ries done to the Written Word by re∣ueiencing of traditions.
• False accu∣sations of ho∣ly Scripture.
• Vnsufficien∣cie.
• Difficultie.
• Perill.
• Things ne∣cessarte are to be kept al-beit they be abused.
• Similitude,
• Why Here∣tiques doe hate the Scripture. Similitude,
• The care of Christians of olde to keepe the scripture from bur∣ning.
• A remarka∣ble speech of an old hono∣rable Lady.
• Scriptures belong to the sheepe of Christ as their proper treasure.
• Reformation of religion made accor∣ding to the Written word
• The cause wherfore the Apostles put in write the summe of their doctrin.
• Be not de∣ceiued with the generali∣tie of the word traditi∣on.
• Similitude.
• The true meaning of the words of Paul, 2. Thess. 2. 15.
• Constancie differeth frō wilfulnesse.
• The testimo∣me of Irene∣us abused.
• Papists will not binde themselues in all points to old traditi∣ons.
• The value of tradition in the f•…•… 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 Scrip∣tures.
• Defection in the visible Chu•…•…ch no new thing.
• Differences betweene the ancient fa∣thers and Papists of our time con cerningmeats and mariage. The Council of Ancyra.
• Dionysius Bishop of A∣lexandria a maried man.
• The Council of Gangra.
• The probibi∣tion of meats and mariage is an aposta∣sie from the faub.
• Our seruice to God should be a reasona∣ble seruice.
• The Popish church speak lies in hypo∣crisie rather then old He∣retiques.
• What is meant by a cons•…•…ence seared with an hote yron.
• Forbidding and bidd•…•…ng wordes of au∣thoritie.
• We ought to hearken vnto the voyce that com∣meth downe from heauen.
• Similitude.
• Great arro∣gancie in pro∣hibition of meates.
• Arrogancie mixed with foolishnesse.
• Similitude.
• Similitude.
• The last age of the worlde more senslesse then the first.
• Similitude,
• Both blas∣phemie and hypocrisie in the matter of mariage and meats is condemned by the A∣postle.
• The Papistes more subtle •…•…en the Ma∣nicheis were.
• The grace of thanksgiuing witnesseth that we en∣joy both the gift and the giuer.
• We oug•…•…t 〈◊〉〈◊〉 be ruled by Gods word i•…•… all things both corporat & spirisuali,.
• The consci∣ence is sub∣ject to the yocke of God.
• The cause wherefore the successi∣on of Romam Bishops was magnified of old.
• The successi∣on of Da∣uid.
• The successi∣on of Aaron
• The succes∣sion of the Prophets.
• The succes∣sion of the A∣postles.
• The alledged succession of the Romaine Church spot∣ted with he∣resie, schisme and idolatry.
• The heresie of the Collyri∣dians renued & increased by the chaire of Rome.
• Eugenius 4. B. of Rome a notable schismatick.
• The chaire of Rome de∣filed with i∣dolatrie.
• Lkeerrours haue like grounds.
• The Romain church like to the successours of Aa∣ron,
• What incon∣uenients fol∣low if the pro∣mise made to the Apos•…•…les successors be absolute.
• The Apostles had calling, g•…•…es & pre∣rogatiues ex∣traordinarie.