History of the First Ten Persecutions, Treatises 2 – Errata

History of the First Ten Persecutions · Treatises 2 – Errata

p. 38TREATISES BELONGING TO THE sixt CENTVRIE.

A TREATISE Of the worshipping of Images.

IN the first 300. yeere of our LORD, Images were not admitted into places of adoration. In the fourth, fifth, and sixt Centurie, they are admitted into temples, yet for the most part without opinion, that they should be worshipped, as the letter of Gregorius the first written to Serenus bishop of Marseill clea…ely declareth. Nowe it is time to contend against Images, when they are come in such credite, that they are set vp in temples and places of adoration.

And first (Godwilling) I shall intreat of the wordes of foreign and foreign, what difference is betwuixt them, and the wordes foreign, and foreign what differences are betwixt these three wordes, lest Idolaters should bee left lurking vnderunder the sconses of words: when they are denuded of all other ouerlapping couerings, then will they lurke vnderunder the shadow of an ambiguous word, as a Foxe straitly persued, will lurke vnderunder the shadow of a fairne. In the second roome, I intend to speake of the Images of the Gentils. In the third roome, of the Images p. 39of the Iewes, and last of all, of the Images of them who beare the name of Christians.

First, concerning the names of foreign, and foreign. I affirme that the principall defenders of worshipping of Images of old, put no difference betwixt these two wordes: for Damascene, comparing Images to musicke instruments, he sayeth, That like Damas…. oration… 3. pro Ima….as the captiue Iewes had instruments of musicke to praise GOD, so in like maner the Babylonians had instruments of musicke to praise their gods. In like maner, saith he, the Pagans had foreign, whereby they honoured their gods, and Christians also hauehave foreign whereby they doe honour to the true God, and his Saints: and to bring in a more ancient testimonie, Clemens Alexandrinus taketh foreign, and foreign for one and the selfe-same thing.Strom. lib. 6.

Concerning the words foreign & foreign. First vnderstand that the word …perdulia inuented for the adoration to be done to the virgine MARIE is not a word vsed by any approued Author, who writeth in the Greek language the scholastick Doctors, who had already lost the puritie of the Latine language, when they speake vncouth Greeke, they expone themselues to the derision of all learned men. They who are acquainted with scripture language knowe there is no difference betwixt the words foreign, and foreign. In one verse the seruice of GOD, and the seruice of an Idole, are both called foreign Lue. 16. vers. 13. Gal. 4. vers. 8.Gal 4:8. In like maner the worship done to the Gentile gods is called foreign in these wordes, foreign: that is, Ye serued them. who indeed were not gods. The generalitie of the word foreign extended both to the seruice of God & man, no man is ignorā of it who is acquainted with the Greeke language yea & a seruile girle may in proper language be called foreign. The Councill of Frankford, I grant, putteth a difference betwixt Idoles & Images, yet in such wise that they forbid adoration of Images, and they count Images worshipped to be Idoles. The G…ntiles liked Idolatrie the better, because it was a b…ood inuented by the imaginations of their own he…rts, according as the Apostle speaketh, They became vain… in Rom. 1. 21Rom 1:21their owne cogit…tions.

The Images of the Gentiles are damned by the Prophet p. 40HABACCVK in these words: What profiteth the Image? for the maker Habac. 2 vers. 18.of it hath made it an Image. and a teacher of lies, though hee that made it trust ther…s, when he maketh dumbe Idoles. The Prophet damneth the Images of the Gentiles for many causes. First, because they are profitable for nothing, they cannot benefite their friend, neither can they noy their enemies, yea, and they cannot helpe themselues, when they are hewed downe with Persian Isai. 46Isa 46axes, and the massie lumpes of their golde, is laide vponupon the backes of Camells, groaning vnderunder the heauie burthen, because they can make no support to themselues.

The Gentiles contended with no lesse obstinacie of incorrigible mindes, than the Papistes in our dayes doe, that their images were profitable for some good vse, albeit there was no diuinitie in them, because they led them to a rememberance of their gods: but Augustine affirmeth the contrarie, that Images lead not people vntounto their gods, but rather from their gods. In August. psal. 113 others real…on 115.witnesse whereof, when the Image of the Sunne was placed in the temple, albeit the Sunne it selfe did shine clearly at the window, yet the Pagans turned their backes to the Sunne, and their faces toward the Image of the Sunne: so were they not led to the worshipping of their gods, but rather from their worshipping by Images.

The substance of their Images was gold, siluer, wood, stone, or some other corruptible matter, the forme was fashiomed according to the pleasure of the craftesman, who made them. For the most part the gods of the Gentiles had the similitude of men, and for this cause the portrature of Iupiter fashioned by an artificer in Lybia, was as farre different from the portrature of Iupiter formed by an European craftesman, as the men of Lybia in colour, haire, grandure of lippes, and amplenesse of breathing partes they are different from the men of Europe: so were the gods of Lybia blacke in colour, with curling haire, & the gods in Europe had the colour, haire, & proportion of European men. Better it had bene to hauehave renued men according to the likenes of GOD, than to hauehave fashioned their gods according to the likenesse of men, yea & greater vanity than this was in forming their gods, at sometime the similitude of a man was mixed with the similitue of a beast, to furnish out the effigie of their p. 41gods. Iupiter Amminius was formed with the body of a man, but with the head of a Ramme. Dagon whome the Philistims worshipped, had the similitude of a man in the vppermost partes, but the similitude of a fish in the lower partes of his body. And Pan the god of shepheards was pictured with hornes in his head, with the seete of goates, and rough in all i… body, as if he had beene ouerlapped with the skinne of an vnshorne Ram. They became vaine in their imaginations and their foolish heart Rom. 1. vers. 21.Rom 1:21was full of darkenesse. Yea, as the Prophet speaketh, the makers of them were like vntounto them: that is, senslesse, blinde and dead hearted, and so were the worshippers of them.Psal. 115.Ps 115

Against the Gentiles who were Idola…ers, a woe is pronounced H…ba. … vers. 11.by the Prophet, in these words, Woe be to him that saith to the wood, awake, and to the dumbe stone, arise vp, &c. Let vsus take diligent attendance to these words, because GOD hath spoken them by the mouth of his Prophet. The Gentiles excused their Idolatrie, so did the Iewes theirs, and the Papistes will seeme to honour GOD and his Saints in their Images, but le… all fl sh be dumbe and silent, & heare what the LORD speaketh from his Sanctuary, Woe be to him, that saith to wood, awake. The Pagans, Iewes and Papists are like vn…o Adoniiah, Ioab, and Abiathar. These were all banque…ting together, & eueryevery one of them strengthened another in their foolish course and they all said with one cons…nt, God saue King Adonniah. But there was another kind of conference 1. R…g. 1.in the chamber of King DAVID, which did vndoe all their conferences aud appointed that SALOMON should reigne: …n so notwithstanding of all the fool sh excuses wherewith Gentiles Iewes and Papistes excuse their Idolatrie, GOD is like vn…o hi…elfe, and he … a w…e against it.

T…e …stes thinke … fully s…tisfied both GOD and good men, when they grant there is no di…initie in the Image, and in substance it is a corruptible thing, and the portrature of it is fashioned by the hand of the Craftsmen. Did not the Gen…les as much? Did not Plato count the Images of most precious substance, most vnprofitable to the people? Did not Fabius Maximus despis the Idoles of Tarentum as angrie Images against their owne people, who depended vponupon them? Did not the Poet grant, that it lay in the artificers hand, either to make p. 42a bench, or a god of the wild fig tree, that came into his hands, the verses are vulgarly knowne, and in all mens mouthes.

Olim truncus eram ficulinus inutile lignum:

Cùm faber incertus scamnum, facerétne Priapum

Maluit esse Deum.—

Yea & Marcus Varro, whose testimonie August. citeth lib. 4. de Civitate Dei, hee saide, Qui primi civitatibus simulachr a invexerunt, & metum dempserant, & errorem addiderunt: that is to say, The first in bringers of images into cities, they emptied cities of the feare of GOD, and filled them with errour. If a short description of some vanitie of images could exonere men from the blame of Idolatrie, then might the Gentiles also be freed from the vile imputation of Idolatrie.

The Idolatrie of the Jewes fraughted not onelyonly with vanitie, but also with vnthankfulnesse, and a contempt of the lawe of GOD proclaimed from mount Sinai, doth leade vsus vntounto a deeper consideration of the vilenesse of Idolatrie. The golden Calfe, which they worshipped in the wildernesse, and the staire of Remphan, declare, that the nature of man is so prone and bent to Idolatrie, that we are bent to follow the sinnes of those people, who hath beene most hatefull enemies vntounto vsus. The Exod. 32. Acts 7. vers. 43.Exod 32Acts 7:43Aegyptians were grieuous oppressors of GODS people, neuerthelesse the Iewes followed their Idolatrie, in worshipping the Calfe. On the other part the Moabites and Ammanites hired Balaam Numb. 32. vers. 24. M c. 6. vers 5. Amos 5. vers. 25.Num 32:24Amos 5:25to curse them. Notwithstanding of all this, they tooke vp in the wilnernesse the tabernacle of Moloch, and the starre of Rempham, figures which they made to worship them. It is an vnsupportable mischiefe, and a remeadilesse maladie lurking in our corrupt nature, when we are bent to follow the sinnes of people who hate vsus, and wishes all kinde of harme to vsus both in soule and body, so that learned men vponupon great considerations had called Idolatrie foreign, or the madde bentnesse vponupon Idoles.

When the Apostle PAVL is making a particulare enumeration 1. Cor. 10 vers. 7, 8, 9, 10.1 Cor 10:71 Cor 10:81 Cor 10:91 Cor 10:10of the sinnes which the Iewes committed in the wildernesse, namely, Idolatrie, fornication, tempting of Christ, and murmuring, remember that Idolatrie is set in the first place, as the very fountaine of all apostacie and defection from GOD. For p. 43like as in a matrimoniall contract betwixt man and woman, when the principall heade of the contract is broken, and a woman hath giuen her affection and body to anotherman, all the rest of the points of the contract which are subordinate to this, will easily be dissolued: euen so, if Idolatrie once take place in our heartes, so that wee giuegive the glory of God to creatures, all other defection will easily ensue and follow. Therefore in the dayes of Iosua, when the people were zealous for the glory Iosu. 22.Josh 22of God, they could not abide any kinde of appearance of defection from the true worship of God: but alas it fareth with zeale, as it doth with a teare that is soone dried vp, so doth the zeale to the glory of God hastely euanish from amongst the children of men.

Moreouer it is diligently to be marked, that the Lord is very strict and precise in the matter of his worshipping, not onelyonly forbidding to worship the gods of the Canaanites, but also forbidding to worship the true God after the forme of the… bad Deut. 12. vers. 4.Deut 12:4worshipping, but only according to the rule of his own blessed Commandement. And for this cause the ten Tribes of Israel, because they worshipped not God in Ierusalem, but offered sacrifices vponupon the altars of Bethel Gilgal, and B…sheba, they are counted of God as prophane Aethiopians, & people who were Amos 9. vers. 7.Amos 9:7strangers from the couenant of God. Therefore in the matter of diuine worship, let these two rules continually be set before our eyes. First to worshippe God alanerly, and not his creatures, secondly, to worshippe him according to the r…le of his owne Commandement alanerly.

Finally, amongst the rest of the vnhappie manners of the nation of the Jewes, it is to be noted, that when outward Idolatrie seemed to bee forsaken amongst them, so that they were content rather to sacrifice their liues, than to suffer the Images of the Romane Emperours to bee set vp in their Temple, At this Ios…ph. de bel. Iuduc. lib. 2.same time (I say) they were defiled with inward Idolatrie, which is moste abominable of all other Idolatries. For the Idole of all Idoles is this, when a man maketh an Idole of himselfe, preferring himselfe to God. & his own will to the Cōmandement of God, & his owne wisdome to the misdome of God manisested to the world by his owne deare Sonne Iesus Christ, p. 44but so it is, that the nation of the Iewes, at that same time when they fo sooke the worshipping of Idoles made with mens handes, they forsooke also the Shepheard of their soules euen the true MESSIAS, & preferred a murtherer to him. VVhereof this con…lusion may b…e iustly inferred, that Idolatrie is not rightly fortaken, except all idoles both outward and inward be laid aside.

Many w…rnings the people of the Iewes gote, to beware of Idolat…ie, yea the LORD threatned them, that incace they would prouoke the LORD to anger by thinges that were not Deut. 32. vers. 21.Deut 32:21Gods, … LORD also would prouoke them to ange… by a people that was not a people. But when no warning could auaile, the LORD cast them off into a reprobate minde, and receiued the G…ntiles to be his peculiar people. But at our very first entrie we hauehave this warning to be humble and obedient, lest hee who spared not the naturall branches, how much lesse will hee spare Rom. 11. vers. 21.Rom 11:21vsus, if we make defection.

In the last head, I hauehave to intreat concerning the Images of the Romane Church, which in the sixt Centurie were receiued into places of adoration, yea, and a litle after were adored, and worshipped & finally, the adoration of Images gote allowance in generall Councills. Now seeing I am not intreating of Images made for ornament, or for memorie of ciuile actions, but onelyonly of adoration, and the in-bringing of them into places of adoration. Let vsus remember that the Apostles were faithfull dispensators of those things, which they receiued from CHRIST, whether it was for the feeding of the bodies, or of the soules of CHRISTS people, when they receiued barlie loaues blessed by Ioan. 6.John 6CHRISTS mouth, and miraculously multiplied, they distributed vntounto the people that same bread, and none other, which they receiued out of Christs hands. In like maner they were faithfull dispensato…s of that spirituall food, which they receiued from CHRIST to feed the soules of his people vntounto eternall life. Now we neuer read, that CHRIST taught his Apostles by pictures & images in the knowledge of his eternall trueth, neither that the Apostles taught any others to know GOD, and to follow the vertuous footsteps of the Saintes, by presenting dum be images vntounto their sight: therefore this forme of teaching smelleth of p. 45noueltie, and came not from CHRIST and his Apostles: for the Apostles receiued commandement from CHRIST to preach his Matt. 28.Matt 28worde, and to minister his S…cramentes, but not to present dumbe images to the sight of the people, iustly called by the Prophet HABACCVK doctors of lies.Habac. 2 vers. 18.

Secondly, places of holy Scripture, both in the Olde and New Testament, doe so manisestly damne adoration of images, that the moste obstinate desenders of worshipping of Images were compelled to leaue Scripture, and take them to the authoritie of vnwritten traditions, and Damascene expresly calleth the Damas…. orat. 2. pro Imagini….worshipping of images foreign, hee forgetteth not to remember the brasen Serpent, and the Cherubims, as the Papists of our dayes doe continually, yet his conscience compelled him to acknowledge, that these similitudes were made for signification, and not for imitation or adoration, els how could he flie from Scripture to the naked warrant of vnwritten tradition. I knowe the lie is no lesse repugnant to it selfe, than it is vntounto the trueth, and all the shifting businesse of Damascene, to shroud the adoration of images, vnderunder some testimonies of Scripture are vndone by that plaine confession, that it is an vnwritten tradition, els hee would hauehave saide, it was foreign, that is, both a written and vnwritten tradition. The fables of Damascene, whereby hee would prooue the adoration of images are in absurditie beyond the fabils of Poets, euen in their metamorphosis. For who can abide to read the hunting of Placidas, and the speaking of the beast that was hunted with a crosse betwixt his hornes, shining in brightnesse Damascen, orat. 3 pro Imagini….farre beyond the splendor of the Sunne, with such vanities and lies must the infirmitie of a false doctrine be supported. But Iohn Patriarch of Ierusalem, who writteth Damascenes life, hee writeth that Damascens hande was cut off by the Prince of the Saracens, and was miraculon…y restored & healed againe by inuocation of the image of the Virgine MARIE. It is not likely, that Damascene who writeth the miracle of Placidas hunting, for confirmation of worshipping of images, that hee could hauehave pretermitted so great a miracle wrought for the restitution of a member of his owne body, obteined by worshipping of an image, if it had beene a miracle wrought indeed.

p. 46But now to leaue Damascene, & the Patriarch of Ierusalem, the writer of the historie of Damascenes life, who hath added vntounto the multiplied number of Damascenes lies, an heape laid aboue, to the ende that his 3. orations pro Imagin…bus may be like vntounto a measure full, & ouerrunning And to conuert me to Councils, wherein as in victuall houses and in barnes, all store of Arguments are laide vp that can serue for the apparent allowance of Images. I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images, and the setting of them vp in places where GOD was worshipped, and that for three principall causes. First, because the making and bowing downe to Images is expresly forbiden in Scripture, & namely in the 2. Commandement of the Decalogue. Secondly, because the picturing of CHRIST (who is both God and man) and representing of him by a similitude is a diuiding of his two natures (so farre as in vsus lseth) because his diuine nature cannot be pictured, and his humane nature should not be separated from his diuine nature. Thirdly, because the writings of holy and ancient farhers, damned the worshipping of Images, such as Epiphanius, Nazianzenus, chrysostomus, Athanasius, Amphilochius, Theodorus bishop of Ancyra, and Eusebius Pamphili, whose graue sentences all damning adoration of Images, are most worthie to be read.

In the rest of this Treatise, I shall set downe (Godwilling) two opposite Councills, the one allowing the adoration of Images, the other disallowing it. The second Councill of Nice vnderunder the Empresse Irene ann. 789. gaue full allowance to the adoration of Images, out of Asia, and Gracia, and some other parts: with the ambassadours of Adrian bishop of Rome, were assembled 350. bishoppes. On the other part, vnderunder the reigne of Carolus Magnus Emperour of the VVest, ann. 794. a great Councill was assembled at Francford de maine, wherein the adoration of Images was vtterly disallowed, and the arguments alleadged in the second Councill of Nice for adoration of Images, are clearely refuted in presence of Charles King of France and Emperour of the VVest, and Theophilactus and Stephanus ambassadours of the bishoppe of Rome. In these two p. 47opposite Councills, let the iudicious Reader marke the great prouidence of GOD, who hath appointed, that there should bee contradiction to the lying doctrine, so that they who louelove the trueth of GOD hauehave no neede to follow a false doctrine, in regarde there is no man that dare gainesay it. For I dare say, to the commendation of the Councill of Francsord, that the Ibides of Aegypt were neuer more readie to deuou…e the flying Serpents of Arabia, so that they would not suffer them to light in the coastes of Aegypt, than the Councill of Francford was readie to vndoc all the foolish arguments of the second Councill of Nice, proouing the adoration of Images.

Before I set these Councills in opposite tearmes of contradiction, the one to the other, the preludie of the Councill is worthie to bee marked. Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies, and affirming that the Emperour Constantine was a leper, that hee endeuoured to cure his disease by shedding of innocent babes blood, that PETER and PAVL appeared to him in a vision by night, and bade him goe, and bee baptized by SILVESTER, Huseb de vi… Constant. lib. 4.and his disease should bee healed, and that in remembrance of this benefite CONSTANTINE builded Churches in Rome, and adorned them with the Images of PETER and PAVL. The groundes of this letter conteineth a masse of impudent lies. CONSTANTINE was not a leper, but a man gifted in soule, beautifull in body, and furnished with great giftes both of soule and body, and meete for great workes, as EVSEBIVS witne…eth, who liued in CONSTANTINES time, and was familiarly acquainted with him. Neither was hee baptized by SILVESTER in Rome, but by EVSEBIVS in Nicomedia. For SILVESTER and MARCVS his successour were both deade, before that CONSTANTINE was baptized. The rest of his letter is like vntounto the sandie ground and fabulous narration whereupon it is grounded.

The arguments of the second Councill of Nice prouing adoration of Images may be distributed into foure rancks. Some are taken out of Scripture, others out of Fathers, the third p. 48rancke from common reason, the fourth from miracles. If I propound their arguments into an intelligible order, and likewise the answeres to them, I doe a benefite to the Reader.

The Cherubims, and the brasen Serpent were made by Gods commandement, and the Cherubimes were seated in the place 1 Argument.of adoration: ergo Images may bee brought into the places of adoration.

There is a threefolde difference betwixt Images set vp in 1. Answere.Churches to bee worshipped, and the Cherubimes in the Temple. First, the Cherubimes are made by the expresse commandement of GOD, but the images set vp in Temples, are made expresse contrare to the Commandement of GOD Secondly, the Cherubimes and brasen Serpent were represntations of diuine mysteries. Thirdly, neither the Cherubimes nor brasen Serpent were made for adoration as images are, that are set vp in Temples. If any man bee not fully resolued with these answeres, let him vnderstand that the Law-giuer hath absolute authoritie, to make exceptions from his owne Lawe, but it is not lawfull to others, without warrant of GODS commandement to doe the like. Example in ABRAHAM who had a warrant to kill his owne son…e. The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer & gold. and costly Gen. 22. vers. 2. Exod. 12. vers 35, 36 Exod. 31. vers. 7.Gen 22:2Exod 12:35Exod 12:36Exod 31:7rayment, and Moses had a warrant to make Cherubimes and a brasen Serpent: but those thinges are not lawfull to others, who want the like warrant.

The next Argument borrowed from Scripture is this. IACOB 2. Argumentworshipped the top of IOSEPHS staffe, therefore it is lawfull to worship Images.

The Councill of Francford answereth to this Argument. that like as there is no such wordes in the Hebrew text … the 2. Answere.words of the Apost. in the Epistle to the … cap … vers 21, conteineth no such thing, where it is said, foreign, that is, hee worshipped leaningaboue …. …. in genes. 162.the top of his scepter, but he worshipped not his Scepter. And Augustine in his questions vponupon Genesis affirmeth, that he worshipped GOD, and not the staffe of IOSEPH.

The third Argument taken out of Scripture is out of the booke of the Psalmes: O Lord, I hauehave loued the beautie of thy house. p. 493. Argument.Of this they concluded, that images should be loued & worshipped, seeing they are the beautie and ornament of GODS house.

To this argument it is answered by the Councill of Francford, that this argument is grounded vponupon a wrong interpretation of 3. Answere.Sc…ipture, for by the house of GOD, is not meant a materiall Temple, and the ornament of GODS house, is not Images, but spirituall vertues. Many other places of Scripture are filthily abused, but I will hauehave some regarde to the Reade…, that he be not wear…ed in reading an heape of friuolous arguments.

Many arguments are taken out of the writings of Fathers to 1 Argument out of Fathers.proue the adoration of Images but these following are the chiefe and principall. First they say, that Basilius Mag us affirmeth that the honour done to the Image, redoundeth to him whose image it is.

This he peaketh of Christ, who is the Image of the inuisible 1. Answere.God, Coloss. 1. vers. 5. And who is the brightnesse of his glory, and the ingrauen forme of his person. Heb. 1. vers 3. buth e is not speaking of Images formed by the hands of men.

The testimonie of Gregorius Nyss…nus is cited, who writeth that 2. Argument.when he passed by the image of Abraham viuely pictured, with the knife drawne, readie to kill his sonne, he could not abstaine from shedding of teares.

This argument is counted friuolous: albeir Gregorius Nysserus 2. Answere.wept, ye… he bowed not his knee to worship the im…ge of Ab a…an. Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant.

Amongst argumentes taken from naturall reason, to prooue 1. Argument ta: en …rom common reason.adoration of Images this is the chiefe. The Emperours Image is honoured, therefore the Image of Christ should be honoured.

To this argument the Council of Francford; … this answere, 1. Answere.that GOD is not like vntounto a morteli King locally circumscribed, so that whē he is in one place, he cannot be at that same selfe time in another place. Therefore to intertaine a … rence in the peoples hearts towards their Prince, this Custome of honouring the Kings image was found out. But God who is eueryevery where present, & whom no place can conteine, he is not to bee sought in Images, neither was that forme of worshipping, either commanded or allowed by GOD.

p. 50The argument inuented of later dayes, to prooue adoration 2. Argument,of Images, is sophisticall: the dishonour done to the Image of CHRIST, redoundeth to hims…lfe: … the honour done to the Image of Christ, redoundeth also to Christ, & is an honouring of Christ himselfe. The antecedent is prooued by the fact of Iulian the apostate, in breaking in pieces the Image of Christ in Caesarea Philippi,Sozom. lib. 5 …ap. 21.

To this it may bee answered, that the breaking downe of the 2. Answere.brasen Image in Casarea Philippi, was not a dishonouring of Christ in respect of the fact, that Iulian did, but in respect of the intention of the doer: but when this is proued, the consequent will not follow. For albeit an euill intention be eneugh to bring a man within the compasse of such as dishonour Christ, yet a good intention is not eneugh to proue, that we are honourers of Christ, but our actions also must bee ruled according to the commandements of Christ: and therefore they who hauehave only an intention to honour Christ, but in the meane time violateth his commandements, by worshipping him into an Image, shall neuer be counted honourers of Christ.

The fourth rancke of argumentes is taken from miracles An argument from miracles. Answere.wrought by Images. This argument is weake and faultie in all sides. The antecedent is false, as shall be declared hereafter. But suppone that miracles had beene wrought in Images, or by images, it followeth not that they should be worshipped. In the wildernesse God cured his people miraculously, by looking to the brasen Serpent, yet it was not lawfull to worship the brasen Serpent, and when the people worshipped it, HEZEKIAS brake it in pieces, and called it N…hustan. In like maner, GOD wrought a notable miracle by the ministrie of PAVL and BARNABAS at Acts 14.Acts 14Lystra, yet would they not suffer the people to worship them, and the comming of the Antichrist is foretold to be mighty by lying wonders, yet is not the Antichrist to bee worshipped. Therefore this argument is of no force, albeit it were true that miracles had beene wrought by Images.

But let vsus examine the antecedent of this argument, they say, that miracles hauehave beene wrought by Images: For confirmation of this, they bring in the viue similitude of Christes face printed into a cloth, and by Christ his application of the cloth p. 51to his blessed face with his owne handes, which portrature of his face he deliuered to the painter of King Agbarus to bee caried to him, because the painter dazled with the splendore of CHRISTES face could not paint his similitude. Now (say they) the very effigie of CHRISTS face miraculously by touching only stamped in the clothe, declareth that GOD worketh miracles both in Images, and by Images. I answere this fable of Agbarus painter was not heard before the 700. yeere of our LORD Damascen… de orthodox… side, lib. 4. Euseb. lib. 1. cap. 13.that Damascene maketh mention of it. The Apostles and Euangelists make no mention of any such thing, neither yet Eusebius who had conuenient time to write of this miracle of the Painter, (if any such thing had beene true) when hee writeth of the letter of King Agbarus sent to CHRIST, and CHRISTS answere returned againe to him.

The miracle of the Image of CHRIST crucified by the Iewes in Berythus a towne of Syria, out of the pierced side whereof, flowed blood and water in great abundance, and this blood mixed with water had a medicinall vertue to cure all diseases. The writing of this miracle is ascribed to Athanasius, but the very stile, ditement and phrase of writing declareth, that it is a booke supposicitious, and not belonging to Athanasius. Like as many other bookes giuen out vnderunder the name of Athanasius are supposititious and false, and Erasmus that learned man who was neuer satisfied with reading, yet hee wearied in reading the supposititious works of Athanasius, making an end of reading of them with this proucrbe foreign, that is to say, enough of accornes, meaning, that hee might spend the time better than in reading v…profitable and vnnecessarie bookes.

The miracle of the Image of the Virgine MARIE, and the candle set before her Image by an Heremite, who went in pilgrimage a farre iourney, and when hee returned againe, after the issue of three moneths, (others say sixe moneths) the candle was still burning, and not consumed in all this time. This miracle hath the right shape of a fable: for all circumstances of time, place, and persons are obscured, neither is it declared in what yeere of the LORD this miracle was wrought, nor in what place of the world the Image was, neither is the name of the Heremite expressed, nor the name p. 52of the place whereinto hee iourncyed. OnelyOnly the writer of this miracle is said to be Dionysuis Asca…onita presbyter, some obscure fellow doubtless…, or the fai…ed name of some author, for his name is vnknowne to the learned.

The second Councill of Nice, which gaue such full allowance to ado…ation of Images, it began euill, and it ended worse: for it began at the fables conteined in Adrians letter, but it ended at a dialogue betwixt the deuill, and a certaine monke, whome Sathan sorbade to wo…ship the image of our Ladie: but his foolish Abbot Theodorus saide vntounto him, that it was a lesse sinne to haunt all the baudie houses in the towne eueryevery day, than to leaue off worshipping of the Image of our Lady one day. The Apostle PAVL neuer vsed the testimonie of the deuill, to proue himselfe to be the seruant of GOD, albeit the woman possessed with a spirite of diuination cried after PAVL and SILAS that they we…e the seruants of the most high GOD: and in my opinion A…ts 16. vers. 17.the arguments taken from the testimony of Sathan should be eschewed, for GOD hath not appointed him to be our teacher.

Now let vsus consider the multiplied honours of images hatched in the second Councill of Nice vnderunder this one worde adoration of Images. This adoration standeth in decking of them, kn…eling vntounto them, saying of prayers before them, censing, lighting of candles, vowes, offerings, sestuall dayes, salutations, building of Churches, and altars. All these honours were done both to the image, and to t…e Sainct represented by the image. The decking of images is damned by the Prophet HOSEA, and it is indeede a spoyling of the poore, who hauehave neede of such Hos. 2.Hos 2support as is bestowed in vaine vponupon images, who hauehave no need of ornaments and clothing. VnderUnder the bowing of the knee, all Idolatrie is comprehended. Prayer should be conceiued without 1. Reg. 19. vers. 18.1 Kgs 19:18wrath and doubting: but so it is, he who prayeth before an image cannot be free of doubting, because he hath no promise to be heard. Cersing was a part of the ceremoniall law… verie …. Tim. 2badly transferred f…om the liuing GOD to senslesse images. Candles Exod. 30. vers. 19. Exod. 29. vers. 29.Exod 30:19Exod 29:29lighted before images declare that the Saints represented by those im…ges were the lights of the world, but it is a vaine thing to forsake the light of their wholesome doctrines and to p. 53honour them by lighting candles before their images. Salutations of images are no lesse ridiculous than the salutations wherewith S. Francis saluted the knee, as his sisters, for humilities sake. As concerning vowes, building of Temples, setting vp of altars, and festuall dayes, to the honour of images, it is too great honour done vntounto them, with some slippe of memorie in them who doe it: for in one word, they say, there is no diuinitie in images, & immediatly after they do such honour vntounto them, …. Reg. 11.as SALOMON when he stood, did to GOD, and when he fell, did to Astaroth, Chemosse and Moloch.

Before I make an ende of this Treatise, it may be demanded, Howe could the worshipping of images get place at that time when Emperours and Councils with all their might contended in the contrarie, that images should not bee worshipped. The Emperours Philippicus, Leo Isaurus, Constantinus, Copronymus, and Leo his sonne, were all seriously bent to suppresse the worshipping of images, and in the VVest, Carolus Magnus King of France and Emperour, was present in the Councill of Francford, where the worshipping of images was damned To this I answere, that the authoritie of the bishop of Rome was at this time so increased, that they durst encounter with the Emperours of the East, who were farre distant from them. Constantine B. of Rome razed out of Charters, the name of the Emperour Philippicus. Gregorius 2. did excommunicate Leo Isaurus, and forbade to pay tribute vntounto him. Gregorius 3. in contempt of Leo gathered a Councill, and ordained the worshipping of images. As concerning Carolus Magnus who was proclaimed Emperour by the speciall mandate of the chaire of Rome, the question is greater, Howe could the bishops of Rome tolerate, that worshipping of images should bee damned by a Councill gathere… by this new Emperour whom they had authorized by their ow…e trau…ls. To this Ianswere, that the bishops of Rome did as the ancient Romanes August. de …. …. 5. cap. 12did, of whome Augustine writeth, Multas cupiditat…s … ingen… cupiditate presserunt, that is to say, Many desires they Pr…ed downe for the excessiue desire they had of one thing, to wit, of soucraignitie and domination: euen so, the great desi…e the Roma…e bishoppes had firmely to keepe in thei… … that great territorie of land in Italie, called Exerchatus Rav…nnae, which p. 54Pipinus King of France reft from the Emperour of the East, and gaue it to the chaire of Rome, for the excessiue desire (I say) which they had to keepe this rich prey, they would not contend with Carolus Magnus, but after his death, they could not suffer his posteritie to take such a doing against the worshipping of Images, as Carolus Magnus had done. Insomuch, that in the dayes of the reigne of Ludouicus Pius, it was hard to the Emperour to protect Claudius Taurinensis against the chaufing malice of the bishops of Italie who hated him, because hee cast out Images out of his Church in Turin, yea, and Claudius Taurinensis directly impugned the adoration of Images by a booke written by him vponupon that subiect, whereunto none answere was giuen during his lifetime, but after his death many were found like barking dogges railing against his blessed memoriall, and that so much the more, because in his booke he rubbed quickly vponupon the surfeiting pleasures of the Romane Church, who were better content to worshippe the Crosse of Christ, because that was easie to bee done, than to beare the Crosse of Christ, because that was a laborious worke, and painefull to the flesh, yet did Christ command vsus to beare his Crosse, but not to worship it.

Finally, it is to be noted, that the defection of some men of great account, was a stumbling blocke to many others. Paulus Cyprius B. of Constantinople, left his charge, entred into a Monastrie, and lamented that he had consented to the abolishing of Images. Gregorius B of Neocesarea, one of the chiefe disallowers of Images in the Councill holden at Constantinople, gaue in his supplicant bill in the second Councill of Nice, confessed his error, and subscribed to the decreet of that vnhappie Councill, by whose example the bishops of Nice, Hierapolis, of the Isles of Rhodes, and Carpathus were mooued to doe the like. Let this bee a warning to them who are in eminent places, that they fall not from the trueth of GOD, lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vsus from defection, to whome bee praise, and glory for euer.

AMEN.

p. 55A TREATISE Of Satisfaction and Indulgences.

SATISFACTION of olde, was publicke repentance made for grieuous faultes, such as, murther, adulterie, apostasie. And this publicke humiliation made in sight of the people with fasting, teares, basenesse of apparrell and such other tokens of an humbled minde, with a sense of sorrow for by-past offences, it was called satisfactio, as Augustine writeth quia satisfiebat Ecclesi…, that is, because the Church was satisfied, yea and the slander August. Enchirid. 65.was remooued. This humiliation foresaide in the Greeke Church was called foreign, or a punishment, because it was inflicted Sozom. lib. 7. cap. 16.as a punishment in Church discipline, to terrifie others from committing the like offences. Now seeing this Ecclesiasticall discipline was very rigorous, and indured many yeeres, as Concil. Nicen. canon …12the Canons of Councils clearely declare, It pleased the Church vponupon weightie considerations to relent somewhat of the severitie of the first prescribed discipline, yea and the people of… times intreated the Pastor by earnest requests, that the time of publicke repentance might be shortned, because they saw great toke…s of vnfained repentance in the offender. This dispensation with the rigour of olde discipline was called indulgentia, but in Poperie, which was beginning in this Centurie to hauehave great vpper hand, the abuse of these two words, hath vtterly vndone the ancient puritie of religion and discipline.

The word satisfaction, which of old was referred to the people, now in Poperie is referred to God in this maner. They teach the people that the sinnes committed before Baptisme are abolished in Baptisme, but sinnes committed after Baptisme, wee must obteine pardon for them by our own satisfactions, namely by fasting, praying, almesdeedes, pilgrimages, and such other workes done by our selues, And to ma…e this doctrine the more plausible vntounto the people, they bring in the similitude of a man sailing in a ship, if he fall out of it into the sea, the ship (say they) goeth away without recouerie, and incace he find not another p. 56vessell to support his distressed estate, and to bring him to land, he must needes perish and drowne: euen so (say they) if after baptisme we commit any transgression, we must either be supported by our owne satisfactions, els wee must perish in our sinnes. No similitude can be more repugnant to Scripture than this. For albeit there bee many vessels, whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation, but …ee are saued onelyonly by our spirituall Baptisme, whereby the filth of our soules is washen away in the 1. Pet. 3. vers. 21.1 Pet 3:21blood of Christ. And like as God commanded not NOE to make two arkes, but one alanerly for the safetie of a fewe: so hath GOD appointed only one way for safetie of our soales, so that if wee sinne after Baptisme wee must hauehave refuge to the sweete promises of remissiion of sinnes made to vsus in Baptisme.

In what sense indulgentia was taken of old, I hauehave already declared In the Romane Church Indulgences and Pardones, are a dispensation of the merites of Christ and his Saintes, to the vtilitie of sinners. This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome, and that his treasures can keepe them Concerning the merites of CHRIST, they say, that there was such precious vertue in his blood, that one droppe of it was sufficient to rede…me all the world, now (say they) what shall become of all the rest of his blood which he shed in great abundance? shall all this precious blood be lost? and where can it be better kept than in the treasures of CHRISTS Vicar, to be dispensated to the vtilitie of sinners when need requireth. To this vaine assertion of Papistes I answere, that the LORD neuer dealt sparingly, neither with our bodies nor soules. The LORD hath prouided greater abundance of aire for the refreshment of our bodies, than all the breathing senses of men and beasts is able to draw in. The LORD rained downe MANNA from heauen in greater plentie, than might hauehave sufficed the people of the Iewes in the wildernesse: euen so when the LORD is content to shed great abundance of his precious blood, he hath done it to set foorth the great riches of his merciemercy toward our soules, but not to make a mortall man a dispensator of one drop of his blessed blood.

p. 57Nothing is more repugnant to holy Scripture, conteined in the old and new Testament, than this, that the dispensation and application of Christs blood should be committed vntounto a mortall man.

In the old Testament the high Priest who entred once in the yeere into the moste holy place, sprinckled the blood of the Leuit. 16. vers. 14.Lev 16:14sacrifice with his own fingers vponupon the Arke euen so, the blood of the euerlasting Couenant, which Christ caried vp to heauen, is sprinckled on the Saints of God on the earth, but by whom only by the fingers of our high Priest the Lord Iesus. In the new Testament wee see, that albeit many things were committed to the dispensation of the holy Apostles, yet some things were reserued to the Lords owne dispensation allanerly. Christ gaue power to his disciples to wish peace to eueryevery house which receiued them, but the dispensation, and application of this peace Christ reserued vntounto himselfe, because hee alone, and Matt. 10.Matt 10not his disciples knew who was the true Childe of peace. In like manner, power of preaching the Gospel was committed to the Apostles, but the conferring of the gift of faith, which is wrought by hearing, belongeth onelyonly to CHRISTS, euen so, the preaching of saluation by the merites of CHRISTES Ephes. 2.Eph 2blood is committed to many, but the application of that precious blood to the safetie of our soules, is onelyonly proper to Christ himselfe, who shed that blessed blood for our saluation.

The merites of the Saintes also, that is, the workes of supererogation are thought to enter into the Popes treasurie, and to be at his dispensation. Of this we hauehave spoken somewhat alreadie. But what presumption is this, that they dare mixe together the blood of the Saints, and Christs blood, and the merits of Saintes with the merite of Christ, and cast all in ore heape, and treasure. The verses of Praxilla, a Poetesse of Scycion were abhorred by the Gentiles, because in her verses shee brought in Adonis matching Cucumbers and Aples with the sunne, yet is it a more tolerable thing, to match an earthly creature, with a heauenly creature, than to match creatures with the Creator, who is blessed for euer.

After that this opinion of Indulgences and Pardons in a p. 58newe and Romane sense once tooke place, it is a wonderfull thing to heare what progresse it made from euill to worse. Some thought that by Pardones might bee obtained a reliefe from temporall punishments, or at least a permutation of eternall punishments into temporall: but others running as it were to the supe…latiue excesse of all spirituall madnesse, affirmed that by vertue of Popes … men were absolued both from fault and punishment, a… … Pardones were called Plenissima Indulgentiae. Of this sort was the Pardone that BONIFACIVS the eight proclaimed to such as would come to Rome in time of his appointed Iubile, and visite the Church of Lateran, ann. 1399.

Of this, which I hauehave alreadie spoken, it is euident, that the Papistes in the wordes of Satisfaction and Indulgences deceiue both themselues, and others: for what auaileth it to keepe the ancient wordes vsed in the primitiue Church, and to vse them into a newe sense vnknowne to Fathers, who spake of Satisfaction and Indulgences. Did not the Athenians of olde weare the badge of the golden Grashopper, in token they were not extraneers, but they were inhabitants in that lande whereinto both their predecessors and themselues were borne, but when they were conquessed by the Romanes, and their golden libertie was lost, what auailed the badge of the golden Grashopper? Euen so when substance of ancient words is lost, what auaileth it to talke of Satisfaction and Indulgences, as ancient things.

In the rest of this Treatise (God willing) I shall declare the absurditie of Popish Satisfactions and Indulgences. The Councill of Trent in the 12. Canon deoperibus Satisfactionis they write. If any man says that the whole punishment, and fault is continuallie remitted by GOD, and that the Satisfaction of penitent persons, is no other thing but faith, whereby they apprehend that CHRIST hath satisfied for them, let him bee accursed. This Concil. Trident. de satisfact. necessit. Canon 12.Act of the Councill of Trent in all the parts of it, is flatly repugant to the Scriptures of God. There we are taught that in Satisfaction two thinges are principally required. First a perfect obedience to the Lawe of GOD. Secondly a perfect p. 59sacrifice for the sinne committed by man: both these things are to bee found in CHRIST alone, who by his obedience hath abolished the sinnewhich came in by the disobedience Rom. …. vers. 18. Heb. 10. vers. 14.Heb 10:14of ADAM, and by one oblation hath consecrated for euer them who are sanctified. Nowe to pronounce a curse against all them who leanes vntounto the obedience and sacrifice of CHRIST as vntounto their onelyonly Satisfaction to the Iustice of GOD, is all one as if they would pronounce a curse against all the true disciples of CHRIST, who beleeues according as they are taught in the holy Scriptures of GOD.

If at any time ancient Fathers speake roundly in this matter, it is ourparte to doe that fauour to them, which is done to all men, to wit, to giuegive them libertie to interprete the meaning of their owne wordes. So when AMBROSE writteth that Ambros. in Luc. 22. ser…. 46.Luke 22teares washes away sinnes, hee declareth in what sense hee spake this, to wit, not to count the teares of PETER to bee a satisfaction for his threefolde deniall, but rather, that his teares was a testimonie that hee was one of the Elect, for whose sinnes CHRIST had satisfied. The wordes of S. AMBROSE are these: Legi quidem Petri lachrymas, sed satisfactionem non lego: that is to say, I hauehave reade of the teares of PETER, but of his satisfaction I reade not.

The Romanists in our dayes are like vntounto men, who hauehave benetrauelled vponupon the Sea, and in end they arriue to the harberie, and when they set their foot on shore, they thinke that the ground is running about them in a circulare reuolution, This is nothing els but the conceates of their troubled braines: euen so, when Papistes reades in holy Scripture many exhortations to Fasting, Prayer, Almesdeedes: they imagine that Scripture is speaking of Satisfactions for sinne. But holy Scripture is like vntounto the solide globe of the earth, which is not vnderunder a continuall agitation, but is euer like vntounto it selfe, and sendes vsus continuallie in the matter of Satisfaction, to Heb. 10. vers. 14.Heb 10:14that one oblation, which hath consecrated for euer them who are sanctified. Yea, the false teachers of our dayes are like vntounto the Edomites, who were more cruell than the Babylonians, who contented themselues with slaying of some p. 60and carying of others captiues, and setting the towne on fire, Psal. 137. vers. 7.Ps 137:7but the children of Ed…m c…ied out, that the very foundations of the citie should be razed, to the end it should neuer be a citie againe: euen so, they who sends vsus to our owne satisfactions, they would vndoe our s…luation from the very ground, as if Christ had beene manifested in our nature in vaine, to make satisfaction for our sinnes, for which wee must make satisfaction in our owne persons, and by our owne workes our selues.

The principall argument, whereby they endeuoure to prooue humane satisfactions by Scripture is in the wordes of the counsell of DANIEL giuen to NABVCHADNESER. Wherefore, O King, let my counsell be acceptable unto thee, and breake off thy sinnes by righteousnesse, and thine iniquities by merciemercy toward Daniel. 4. vers. 24.Dan 4:24the poore: Loe, let there be an healing of thine errour. What is conteined in this most wholesome counsell of DANIEL but an exhortation to leaue off the course of doing euill, and to doe good, to the ende, that the change of his conuersation might be a testimonie that GOD had forgiuen him his sinnes, and accepted him in fauour? The like wholesome counsell the Apost. PAVL giueth to them who had sometimes bene theeues Let him that stole, steale no more: but let him rather labour, and worke Ephes. 4. vers. 28.Eph 4:28with his handes, the thing which is good, that hee may hauehave to giuegive vntounto him that needeth: Is there anything heere but an exhortation to desist from wonted vngodlinesse, and to leade a newe and holy conuersation? but the Apostle is speaking nothing of humane satisfactions, yea, that the holy Spirit, who filled his mind with celestiall knowledge, sanctified also his memorie, that hee should speake nothing repugnant vntounto that hee writeth vntounto the Hebrewes. foreign that is, By one oblation hee hath consecrated for euer them who are sanctified. And the Apostle IOHN writing to 1. Ioan. 2. vers. 1.1 John 2:1to them who were already baptized, and counted the children of GOD, he sayeth, My babes, these things I write vntounto you, that yee sinne not: and if any man sinne, wee hauehave an Aduocate with the Father, Iesus Christ the Iust. So that this new Theologie of our owne satisfactions for faultes committed after Baptisme came not from CHRIST, and his Apostles, but it is an inucntion of the braine of man.

p. 61Likewise Christ in holy Scripture is called the Lambe of God Ioan. 1. vers. 36.John 1:36who taketh away the sinnes of the world. It is great obliuion in men to magnifie the finger which pointed out Christ so much, as to count it incorruptible, that the fire hath no power to burne it, and it is an holy relique in the Romane Church, and on the other part, to bee so forgetfull of the golden sentence which hee vttered at the pointing foorth of his finger, namely, that CHRIST was the Lambe of GOD, that is, the onelyonly propitiatorie sacrifice for our sinnes, for that Lambe which was offered in the morning and the euening, in the olde TESTAMENT did not represent our satisfactions, but only the propitiatorie sacrifice, which CHRIST offered vponupon the Crosse for our sinnes. The doctrine of Augustine agreeing with Scripture was this. That CHRIST taketh away our sinnes three maner of wayes, First, by forgiuing the sinnes wee hauehave committed. Secondly, by supporting vsus with his grace, that wee should not commit the like in time to come, and thirdly, by bringing vsus vntounto eternall life, where wee shall be free from committing of sinne.

Finally, the writings of the Prophets and Apostles anent the doctrine of Satisfaction pointeth out CHRIST alanerly, by whome wee obteine forgiuenesse of our sinnes, as the Apostle PETER speaketh to CORNELIVS in these words. To him also giuegive all the Prophets witnesse, that through his Acts 10. vers. 43.Acts 10:43Name all that beleene in him shall receiue remission of sinnes. If this bee the summe of the doctrine of the Prophets and Apo…es, they who contend so seriously to prooue mens satisfactions for faultes committed after Baptisme, they striue against the doctrine of the Prophets and Apostles.

As concerning the worde Indulgentia what it did signifie of olde in the primitiue Church, I hauehave already declared: to wit, a mitigation of the strict discipline vsed against great offenders: but this matter will bee better vnderstood, if it bee deduced frō the very first ground. In time of the ten great persecutions many were found weake, who fell away from the open profession of the trueth, and sacrificed to Idoles. The dayly increasing number of back-sliders from the trueth, compelle… the Church to enter into a deepe consideration howe this p. 62defection might bee stayed. Novatus was in this opinion, that they who made defection in the time of the ten persecutions, should not bee admitted againe to the fellowship of the Church albeit they did repent. This opinion was too rigorous and repugnant to Scripture. Others thought it more expedient to institute Sermo…s to bee preached at solemne times, such as Natalitia Martyrū, whereby the great cōmendation of the constant Faith & sufferings of the Martyres euen vntounto the death might make these timorous backsliders ashamed of their defection: & on the other part, if any of them craued to bee receiued againe into the bosome of the Church, that they should testifie their repentance by publicke Satisfaction so many yeeres as was prescribed vntounto them by Church discipline, the mitigation of the rigour of this discipline was called Indulgentia. In our dayes it is taken in another sense, for an absolution from fault and punishment, at the least from one of them, and a dispensation of the merites of CHRIST, and his Sainctes, to offenders. This abuse of ancient wordes to the noueltie of a new fact vnknown to Fathers makes Popish Religion iustly suspect to such as considereth their aberration from antiquitie, albeit they bragge of it continually: in so much that it may bee saide of them which Philip King of Maccdone spake of a Iudge, who dyed his haire, that he who was false in a matter of haire, would ncuer bee true in a matter of Iudgement: so the miserable abuse of the worde Indulgentia prognosticateth horrible abuse in the matter it selfe.

If any man demand howe doth this Treatise of Indulgences belong vntounto this Centurie, seeing that Indulgences, and Pardones against which I write, were not as yet in vse in the Romane Church, yea we read not of Plenissimae Indulgentiae à poena & à culpa before the 1200. yeere of our Lord. To this I answere, that in this Centurie they were opening a passage to that which after followed. As Iulian the Apostate, when hee cutted a parcell sozom. lib. 6 cap. 1.of ground, hee opened a passage to Euphrates to runne into Tigris, and so procured that his shippes should arriue at Ctesiphon a towne situated vponupon Tigris, and not vponupon Euphrates: euen so in this Centurie the bishoppes of Rome were inlarging the power of their keyes, which power they extended so p. 63amplie, that they durst excommunicate Emperours at their pleasure, and the posteritie following them, finding the power to bee ample, they tooke vponupon them authoritie to absolue in earth from fault and paine persons whome GOD promised not to absolue in heauen, because they were not penitent.

The two greatest absurdities in late Pardones are these: First an absolution from fault & punishment vnderunder another condition than is contained in the written worde of GOD. For there it is expresly written: When the wicked turneth away from Ezekiel chap. 18. ver…. 17.Ezek 18his wickednesse, that hee hath committed, and doth that which is lawfull and right, hee shall saue his soule aliue. But the Pardone of Pope BONIFACIVS the eight containeth a full absolution from fault and punishment, vponupon condition that men trauell to Rome in time of Iubile, and visite the Church of Lateran. If an Officer to whom the Kings letters are concredite, did proclame his Highnes letters, another way than they were first conceiued, and stamped with the Kings signet, hee would be counted a false messenger, and would bee remooued from his office, but hee who dare presume to alter the message of the great King, & to promise forgiuenesse to him, to whom GOD hath not promised it in his owne written worde, hee is a false teacher, Promising liberue to others, when as himselfe is a 2. Pet. 2. vers. 19.2 Pet 2:19seruant of corruption, as the Apostle speakes.

Before this great sinne was amended, another greater sinne was added vntounto it, and Pardones were solde for money, by which doing the bishoppes of Rome ceased from beeing the successours of SIMON PETER, and became successours of SIMON MAGVS. The Apostle commendeth Acts 8. vers. 20.Acts 8:20in the Corinthians (before they absolued the incestuous Adulterer) godly sorrowe, care, a clearing of themselues, 2. Cor. 7. vers. 11.2 Cor 7:11holie indignation, feare, zeale and punishment. amongst other thinges hee commendeth in them an earnest desire, to wit, of the conuersion of him who had fallen into an hainous transgression. The worde foreign vsed by the Apostle is not foreign, that is to say, an earnest desire of money, but rather an carnest desire of the repentance of him who had offended.

p. 64The horrible abuse of Pardones, solde for money were knowne to all Nations in Europe, especially to the Countrie of Germanie, to whome Pardones were sent both for sinnes bypast, and for sinnes to come, with Ticelius an eloquent Orator, but Pardones at that time were come to the height, and could consist no longer, and since that time they giuegive no price. I am the shorter in this Treatise, lest I should hinder any man from reading the learned writings of Chcmnicius de Indulgentiis, who hath accurately written the beginning, progresse and ripenesse of this filthie errour of Popish Pardones.

p. 65A TREATISE Of a great heape of Errours which kithed in the sixt Centurie.

SEING the time was now at hande, whereinto the Antichrist should exalt himselfe against all that is 2. Thess. 2. vers. 4.2 Thess 2:4called God, or that is worshipped, and that he should sit as God in the Temple of God, shewing himselfe that hee is God. The LORD punishing the contempt of his euerlasting Trueth, suffered a departing from many pointes of Faith to fall out, as Tapestrie of errours hung vp in the Temple to welcome the Antichrist.

The signe of the Crosse is nowe filthily abused. In the first Of Crossing.300. yeere of our LORD, and a litle after, the Pagans so abhorred the doctrine of the Crosse, and that Saluation should be offered to all men in the suffering of one man, that they persecuted this doctrine with vnspeakable crueltie. The Christians on the other part, in word, deede and gesture adhered so fast vntounto the doctrine of saluation, which commeth by the sufferings of CHRIST, that by crossing of themselues, they would avow besore the Worlde that they were Christians: this was of olde a piece of externall profession, but they attributed no vertue to the signe of the Crosse to saue them from enill: insomuch that S. Augustine in a certaine place speaking of theeues, who would goe out by night to steale, they would garde themselues by the signe of the Crosse, which signe, banished not the power of the Deuill from them, but rather sealed vp the power of Sathan within them: but in this Centurie Crossing was in vse, with opinion that by vertue of that signe made in the are, euill was banished from men, and good things were procured to them.

The superstition of Pilgrimages began in the dayes of Constantine, O… Pilgrimages.and Gregorius Nyssenus damned the conceates of men, who imagined that GOD would giuegive a rewarde in the Worlde to come to workes which he hath not commanded to bee done in this Worlde: but in this Centurie this superstition mightily increased, in so far, that men trauelled to the sepulchers of the p. 66Sainctes with intention to obtaine health both of soule and Hi…. Magd. …, 6, cap, 6body in those places. This resorting vntounto the sepulchers of the Sainctes fostred not onelyonly inuoca…ion of Sainctes, but also a confidence in them, that they could support all troubles both of soule and bodie, whereinto any person had fallen, insomuch that in the fist Centurie, and before the time of the fulnesse of all corruption, Atticus bishop of Constantinople was compelled to raise the bodie of Sabbatius out of his graue by night, and to burie him into a secret place vnknowne vntounto the people to slay their superstition of inuocating Sainctes, and confidence in them who were departed.Hi…. Magd. …. 5. cap. 10. Of Liturgies in strange languages. 1. Cor. 14. vers. 18, 191 Cor 14:181 Cor 14:19

The doctrine of the Apostle PAVL wishing all chinges to bee done vntounto edification, and his owne example, who albeit hee was furnished with moe languages than all the Corinthians, yet hee had rather speake fiue wordes with vnderstanding, that he might instruct others, than ten thousand into a strange tongue This doctrine (I say) and example of PAVL banished from the Church a long time Liturgies into a strange language, albeit the Latine Church borrowed from the Hebrewe Liturgie Allell…. iah, and from the Greeke Liturgie Kyrie eleison, yet the Liturgie, and seruice of the Church continued into an intelligible language amongst Gods people. The vaine assertion of the Romanc Church is, that the Liturgie was conceiued in Latine language in Numidia about the foure hundreth of our Lord. It is easily answered, that at this time the Africans were vnderunder the dominion of the Romanes, and learned their language, in such sort, that they were not more familiarly acquainted with the Africane speach, than they were with the Latine tongue. To this Augustine beareth witnesse, that with difficultie he learned the Greeke language, but with great facilitie hee learned the Latine language, Inter blandimenta nutricum, & ioca arridentium, & latitias alludentium, that is to say, Amongst the flattering speeche; of Nourses, and amongst …. lib. 1 cap. 14.the sportes of them who arsided one to another, and amongst the solaces of them who were deliting one another: so that in Augustines time, if the Latine Liturgie had place, it was was all one, as if the Africane Liturgie had beene in vse, p. 67because that both were alike intelligible, Nowe these who by such places would prooue that seruice may bee said into an vncouth language, not onelyonly they flatly gainesay the doctrine of PAVL, but also they abuse the testimonies of ancient times in most miserable maner. After the time that one man was made vniuersall Bishoppe of all the Church, then comes in that deuilish imagination, that for setling vnitie into the Church, the Liturgie must bee onelyonly in the Latine language in Europe.

In the Councill called Valentinum (because it was assembled in Valentia, a towne of Spai…e) it was ordained that the Gospell should bee read after the Epistle, in respect that by such reading some were found to bee conuerted to the faith. This behooued to bee reading of the Gospell in a knowne tongue: so that the custome of reading Liturgies into an vnknowne tongue did not hastily take place.

Oblationes defunctorum of olde were legacies left by defunct persons for sustentation of the poore, these obla…ions they who did not thankfully pay, were counted murthe…ers of the poore, and were separated from the fellowship of the Church, but nowe all things tending to a lamentab…e decay in steade of Oblationes defunctorum, oblationes pro defunctis, creepes in into the Church. Gr…gorius the first learned not this doctrine in holy Scripture, but from the narration of Foelix bishoppe of Centumcellae in Hetrruia, as I hauehave alreadie written in the Historie of his life. It is a wearisomething to read the Hist. Magd. c…nt. 6. cap. 5foolish fables of miraculous workes, confirming this head of Popish doctrine.

At this time also, as Gregorius the first witnesseth in his Homilies Visitations of the sickevponupon the Gospell, when men of vnreproouable life were sicke, many came to visite them, not so much to helpe them in their agonie, to fight a good fight, and happily to conclude their course, as to recommend their owne soules to the castodie of them, whome they supponed to hauehave led an honest life. This is a great noueltie vnknowne to sacred Scripture, Ecclesiastes cap. 12. veis. 7.Eccl 12to recommend our soules to the custodie of any person p. 68whatsumeuer, except onelyonly to GOD the Father of Spirits.

Reliques of Sainctes were excessiuelie honoured, insomuch Reliques of Saincts.that Giegorius the first sendeth pieces of the chaine wherewith S. PETER was bound in time of his martyredome to di…erse persons, with promise that this piece of his chaine beeing hung about their neckes by the intercession of PETER should purchase vntounto them absolution from their sinnes.Hist. Magd. cent. 6. cap 6 Of Necessitie of Baptisme. Iohn 3. vers. 5.John 3:5

The wrong vnderstanding of the words of Christ: Verely, vcrely I say vntounto thee, except that a man be borne of Water & the Spirit, he cannot enter into the Kingdome of God, was the occasion that both August, in the 4. Centurie, and Chrysostome in the 5. Centurie thought that they who died without Baptisme were in the estate of those who are condemned, howbeit the want of Circumcision 40. yeeres in the wildernesse, not vponupon contempt, but onelyonly vponupon necessitie, because they knewe not what time the cloud would remooue, was not preiudiciall vntounto the soules of the Infants all this time: yea and if they had circumcised their children, and had not permitted them to rest after the wound, their children had died in the Wildernes. Many faults are laid to their charge, such as Idolatrie, Fornication, murmuring, &c. Why is not this …. Cor. 10fault also laide to their charge, that they circumcised not their children in the Wildernesse? Doubtlesse the Apostle in this point hath seene them to be faultlesse & that they despised not the Sacrament of the Couenant of GOD, but they were hindred by… the necessitie of their iourneying to circumcise their children. Iosua 5. vers. 2.Josh 5:2This intermission of the Sacrament was helped at Gilgal, and the Campe remooued not vntill the time they who were circumcised were whole. This historie might hauehave taught both Augustine and Chrysostome, to vnderstand that the Couenant of GOD is not annulled when the holy Sacrament is neither neglected nor contemned, but children are preueened by death, before they can be presented to the holie Sacrament, Notwithstanding these same Fathers were compelled to make exceptions from their owne rigorous sentence: for they who gaue their liues for the testimonie of CHRIST, before they were baptized in CHRISTS Name, the forementioned Fathers were compelled to say, that their Martyrdome supplied the want of Baptisme, and that they were baptized in their owne blood. p. 69Moreouer Ambrose who was more ancient, than either Augustine or Chrysostome, writing of Valentinian the second, who was slaine before hee was baptized, he sayes of him, that as Lazarus rested in the bosome of ABRAHAM, euen so the Emperour Valent…nian …. de obitu Valent. Imperateris.rested in the bosome of IACOB. But now to leaue speaking of ancient Fathers, who were compelled both to correct other mens opinions, and to make exceptions from their own opinions. In this Centurie whatsoeuer was incommodiouslie spoken by ancient Fathers, it is not amended, but made worse by their suffrage and vote, all bypast sini es are said to bee pardoned Exod. 14. Gregor. lib. 9. induct. 4. epist. 39.Exod 14in Baptisme, as Pharao was drowned in the red Sea, but no word of comfort to them, who beeing hindered by necessitie are preueened by death before they be baptized. The simple forme of baptizing in water, in the Name of the Father, Sonne and holy Ghost was long ag…e perue…ted, and men added oyle vntounto the institution of CHRIST, wherewith diue…se parts of the bodie of him who was baptized was annointed: but in this Centurie none amendement of preceeding errours, but a continuall progresse to further superstition.

Albeit it came to passe by the prouidence of GOD, that the holy Supper continued ministred vntounto the people in both Abuse of the Sac…ament of the Supper…formes, and the holy Cup was not withdrawne from the people by no Ecclesiasticall ordinance before the Councill of Consiance, ann. 1414. Notwithstanding the holy Supper was abused, in making it both a Sacrament distributed to the liuing and likewise a sacrifice offered for the quicke and the dead, especially for those who were alledged to beto…mented in Purgatorie, Surely this was a beginning of the dishaunting of the Lordes holy Sacrament: for the people beeing once informed that there was as great berefite redounding to their soules, by seeing the sac…ifice celebrated, and farre l…sse hazard and danger, than to communicate of the Sac…ament of CHRIST his bodie and blood the ignorant people were gladly con…ent to bee oft present at the sacrifice, but they lothed the frequent … of the blessed Sacrament of the Lords Communion.

Finallie in this Centurie, good thinges were abused, euill ma'ad…es were increased, desection from the Faith was mightily aduanced, all thinges tended vntounto a lamentable decay, and I p. 70conclude this second booke of the Arrian, and Eutychian persecution, with this exhortation, to beware of the beginnings of Apostacie: for albeit the shadowes of the Euening doe not vtterly spoyle vsus of light, yet within a shorte time after our eyes are so dimmed with multiplied and thickned shadowes, that we stagger and we know not where we are walking. The Lord of his vnspeakable fauour, continue with vsus and our posteritie the light of his euerlasting trueth.

AMEN.

FINIS.

Faultes escaped.

In the 4. Centurie in the treatise of Co…ncills.

PAG. 126. LIN. 10. patrone read patterne..

In the 5. Centurie, Chap. 1.

PAG. 5. LIN. 15. … read Rithimer.

In the Inscriptions of the Treatises.

PAG. 38. LIN. 3. Fourth read Fifth.

Ibidem in the treatise of mans Free-will.

PAG. 43. LIN. 28. foreign. read foreign.

In the treatise of Originall sinne.

PAG. 52. LIN. …4. foreign read foreign

Ibidem, Cent. 5.

PAG. 56. LIN. 1 than read no…

Cent. 6. In the treatise of the worshipping of Images.

PAG. 42. LIN. 3. … read …. PAG. 53. LIN. 3. knee read kine.

Ibidem in the treatise of Satisfaction,

PAG. 57. LIN. 20. Christs read Christ.

Ibidem.

PAG. 60. LIN. 29. foreign read foreign.