The True Catholic, Tract · Section 3 · Chapter 9
9. Of Traditions and ceremonies.
AS concerning traditions and ceremonies,Deut. 16.1. and what account to make of them, that ſhadow of the lawe may ſeeme to teach: Thou ſhalt keepe the monethmonth of Abib or new corne; as Ierome tranſlates it, that is, when as corne growes to be eared:Reue. 11.1.8, And thou ſhalt celebrate the Paſſeouer vntounto the Lord thy God. For in the month of Abib the Lord thy God brought thee out of the land of Egypt. The comming out of that corporall Egypt, was a ſigne no doubt of the comming out of the ſpirituall Egypt, as S. Iohn teacheth vsus in the Reuelation. And amongſt manie other reſemblances,Rom. 15.4. that the one of theſe hath to the other, this is not the leaſt, and to be obſerued of vsus: that they came out of the land of Egypt in the monethmonth of Abib: when corne waxed ripe and began to be eared. And this God wils them here to remember. And ſurely no doubt, for our learning and inſtruction, That we alſo ſhould come out of Egypt in the monethmonth Abib, when as the Lords corne ſhall waxe ripe; when as the doctrine of the Goſpell ſhall growe to perfection; when as the ſéede of the Goſpell ſhall not now be newe ſown, as it was in the daies of the Fathers, but now ſhall be eared and be comed to perfection,Mat. 13 26.30. Mar. 4.28. and be readie for the reapers to thruſt in the ſicle and reape it into the Lords barnes: As our ſauiour teacheth: The earth bringeth out of her ſelfe, firſt the blade, then the eare, and after the full corne in the eare: Such like is the growth of the ſeede of the worde in the Church. I would to God all Iſraelites, which nowe amongſt vsus belong to the Lord, would remember this monethmonth Abib; when we ſhall come out of the ſpirituall Egypt, as the other Iſraelites came out of that corporall Egypt: the Lords corne ſhall waxe ripe, and ſhall growe to perfection. Manie Iſraelites obſerue not this. They will hauehave the ceremonies and rites which the Fathers obſerued, euen now to be obſerued ſtill: as though corne being greene and like graſſe had not the hoſes or huſkes belonging to it, which (it being now ripe) do wither away and fall downe as nothing, which in the beginning grew aloft and flouriſhed. Surely this leſſon, the monethmonth Abib muſt teach vsus: the Lordes corne is now waxen ripe: and therefore wee muſt not looke for thoſe rites and ceremonies, thoſe hoſes or huſkes which in the beginning, when as the Lords corne was greene, the Fathers tolerated, or perchance made great account of, that part of the corne which in the ſpring flouriſhed moſt and grewe aloft, is now become withered, and quite fallen to the ground: The true worſhippers (as our ſauiour teacheth) worſhip the father in ſpirit and trueth. Io. 4.23.And the name of the whore of Babylon is a myſterie as ſaint Iohn ſheweth vsus:Reue. 17.5. that is, ſhe is full of ceremonies and myſteries.
Wee are made partakers of Chriſt, if we keepe and holde faſt, foreign:Heb. 3.14. That is, the beginning of our confidence, our vnderpropping; that is, of our faith, as Chryſoſtome expounds it, euen vntounto the ende. That is, aſmuch to ſay, as if wée kéepe faſt the faith in the beginning taught and preached. They that holde not the beginning of their firmitie and firſt faith, hauehave loſt their part in Chriſt. The traditions of men will not warrant it them: as ſaint Paul alſo writes to the Galathians: O ye fooliſh Galathians, Gal. 3.1.who hath bewitched you, that you ſhould beleeue another Goſpell? Euen then, Sathan began by little and little to chaunge the Goſpell of Chriſt, & to bring in his traditions, and ſo to make the firſt Chriſtians to looſe their benefit in Chriſt: let vsus beeing warned by their example beware this his ſleight.
Ferus of the markes of the true Church, writes thus.In 2. cap. M… That alſo is the true Church, which the ſtarre declares, that is, where the word of God is taught and raigneth, and where they liue according to the word of God; and where all things are done according to the word of God and of Chriſt, in what corner of the earth ſoeuer it be. The new Teſtament (ſaith Ferus) is nothing elſe but a manifeſtation of thoſe things which were ſealed vp in the old, vnderunder the rude letter & vnderunder diuers figures. The which thing is excellently declared vnderunder the figure of a booke ſealed, which none could open but the Lambe that was ſlaine: and hereof it came to paſſe that the Apoſtles in their preachings opened the ſcriptures; and hence it is, that Chriſt wrote nothing, but preached by worde of mouth, that which was conteined in the olde lawe. And alſo ſewe of the Apoſtles wrote any thing: And if any of them did write, they would onelyonly teach things that were contained in the olde. If this be true, then the ſcripture, which the Papiſts cal traditionē, is not of like force with that which is ſcripta, or written. Secondly, then the traditions which we are to beléeue, are commended to vsus in the worde of God: and are the ſame, that are contained in the written word of God.
For ſuch traditions onelyonly, the Iewes were commaunded to obſerue. As we read in Ieremie; Stand by the waies, Ier. 6.16.marke and enquire of the auncient waies, which is the good way, and walke in it, and you ſhall finde comfort for your ſoules. But the traditions of the fathers, beſides the word, were vtterly forbidden them as we read in Amos: Thus ſaith the Lord, for three tranſgreſsions of Iudah, and for foure, I will not turne: Am. 2.4.but becauſe they hauehave caſt away the lawe of the Lord, and hauehave not kept his commaundementes. Their lies cauſed them to erre, after which their fathers hauehave walked. Sée how the following of their fathers ſteppes could not iuſtify them, neglecting or making light account of the law of the Lord: no traditions of fathers beſides, are warranted them. So ſaint Paul writes to the Theſſalonians, That they ſhould keepe the traditions, which they had learned eyther by word or by Epistle. 2. Theſ. 2.15.That is, no doubt ſuch traditions, as either were written in other parts of the ſcripture, or were agréeing to the worde written. How greatly ſoeuer the nature of man delightes in traditions, in the ſeruice of God; yet our Sauiour telles all men plainlie: They worſhip me in vaine, Mat. 15.9.teaching the doctrines and commandements of men. God will be worſhipped of all his, according to his own commandements. All other worſhippe be it neuer ſo ſtatelie or coſtlie, is vaine worſhip, and diſpleaſeth God.
Then by Ferus iudgement, that doctrine, which is not contained in the olde Teſtament, vnderunder ſome type or figure, is not to be beléeued in the newe. And then, as the olde Teſtament condemned all traditions, beſides the lawe written: ſo that from that the Iewes might not depart, neither to the right hand nor to the left, ſo doth alſo the new Teſtament.
In cap. 4.30.The ſame Ferus of the worſhip of Chriſtians, writes thus: The true worſhippers ſhall worſhip the father in ſpirit and truth. Waye (ſaith he) our worſhip according to this rule; and ſee whether it be not more like Iewiſh, then Chriſtian worſhippe. Nay be ſure that thou art not as yet a true worſhipper, although thou obſerue al outward things neuer ſo exactly, vnleſſe thou worſhip God in ſpirit and truth. How manie euill worſhippers were then, in the daies of our forefathers, by his iudgement, in the midſt of Popiſh darkneſſe.In. cap. 16. Mat. Alſo Ferus writes thus of this matter: There is nothing more peſtilent then euill doctrine, and therefore Chriſt doth ſhadow it, by the name of Leuen: and that not vnfitly. For firſt, as Leuen is added outwardly, and is of another nature; ſo it is falſe doctrine whatſoeuer is added to the word of God, or is mingled with it, as either an externall or a contrarie thing: for the word of God is pure bread, not mingled with any other thing, to which nothing muſt be added, or put to of man: according to that, thou ſhalt adde nothing to my words.
In cap. 4. Mat.And in another place, he writes thus: Then our workes pleaſe God, if they bee done of the ſpirit, that is, if they bee agreeing to Gods commandements, and the Scripture: for all that is not good, which ſeemes good to thee. Thou haſt an example hereof in Saul, who of Amelecke reſerued oxen for the ſacrifice of God, to whom it was ſaid: Doth God delight in burnt offrings? They are like to him, to whom thoſe things ſeeme better, which they chuſe themſelues, then Gods commandements: yea, they deſpiſe Gods commandements, for their owne inuentions. To conclude, there is nothing good, that is contrarie to Gods commandements: for the will of God is the rule of righteouſneſſe: and his commandement is a ſigne of his will: therefore doe not that which ſeemeth good in thy own iudgement. Thus much Ferus. And yet ſuch like were manie of their workes, they did in Poperie; they had no commandement in the word of God to warrant them. And all ſuch works by Ferus iudgement, could not pleaſe God, no more then Sauls ſacrifice of the ſhéepe of the Amalekites did: and yet manie Catholikes will vſe ſuch works ſtill.
And in another place hee writes thus:Fer. in 11. cap Mat. So it is alſo a ſtaffe of reede, whatſoeuer is taught or deliuered beſides the word of God. It is onelyonly the word of God, the which we may ſafely leane vponupon; that hereby thou maieſt learne what kinde of froward deceiuers they are, which giuegive vsus for the word of God, onelyonly their owne dreames: that is, a ſtaffe of reede. This ſentence is quite left out in the copie of Ferus printed at Rome.
The vncertaintie alſo of Traditions ſhould cauſe anie good Chriſtian to doubt, to build his faith vponupon them. Auguſtine ſaith, That their foreign, or louelove feaſts, Gagneius in cap. 14. ad cor.which the ancient Chriſtians did commonly vſe at their communion, were euer made before their communion; as Chriſt did firſt eate the Paſchall Lambe before he celebrated his ſacrament: but Chryſoſtome ſaieth, that theſe louelove feaſts were euer made after the communion: which of theſe traditions ſhould we beléeue now?
Maiſter Bellarmine alſo of the ſigne of the Croſſe which Conſtantine ſaw, writes thus:De laicis lib. 3 cap. 40. That Euſebius himſelfe in the life of Conſtantine writes, that he ſawe it in his iourney, and that Conſtantine himſelfe told him ſo. But in his eccleſiaſticall Hiſtorie tranſlated by Ruffinus, it is recorded, that he ſaw it in his ſleepe. And that Angels ſtood by him, and ſaid to him: In this ſigne thou ſhalt ouercome. It is very likely ſaith Maiſter Bellarmine, that this was added of Ruffinus. If there were additions in thoſe daies, euen by Maiſt. Bellarmines iudgement, and forgeries againſt the truth: what ſhall we looke for in our daies?
Ierom alſo of Origens bookes writes:In pref. in E…. That in his daies manie were loſt, and ſome were vnderunder his name forged. That ſubtile Sathan, who durſt be bold to corrupt and forge Origens works, would not ſticke alſo to forge other fathers.
Stella alſo, of cuſtomes and old rites writes thus: Chriſt (ſaith hee) and his Parents were verie carefull in keeping godly and holy cuſtomes: but we quite contrarie, diſſent from Chriſt; In 2. cap. Luc.keeping the olde cuſtome and wont, as we ſay, in our garments, vſuries, and vnlawfull bargaines; we ought in this matter conſider this, whether that ſuch cuſtomes agree with the Goſpell or no? The which if they doe not; then they are to be forſaken of vsus: but if they agree with it; then they ought to be followed. For the law of God ought to be a rule and ſquare, by which euerie rite & cuſtome is to be exemined. For an euill cuſtome is no law, but a wicked abuſe of the law, &c. So no doubt all cuſtomes, not onelyonly of bargaining, but of worſhipping God, by this rule and ſquare are to be examined.
But it is obiected of the Papiſts, that Saint Baſill ſpeakes verie earneſtly in the defence of Traditions. He doth ſo: but nothing for Popiſh Traditions. Almoſt all the fathers doe make mention of Traditions, and outward Ceremonies, which were vſed in the Church in their daies, which they did reuerentlie obſerue and kéepe: but they were not ſuch vnwritten verities, as the Papiſts now,Lib. de Spirit. Sanct. cap. 27. vnderunder the name of traditions, do teach men to beléeue. Baſils Traditions are almoſt all externall thinges, and no points of doctrine: As ſigning thoſe which are baptized, with the ſigne of the croſſe: to pray towards the Eaſt: to dippe the childe baptized, thriſe in baptiſme. That forme of prayer which is vſed in the Lords ſupper, is not written, ſaith he: and the annointing of the baptized with oyle, Amb. lib. 1. de faer. cap. 2.of which Ceremonie alſo Ambroſe makes mention. Theſe are all outward things, neither are they ſubſtantiall points of doctrine: And of theſe, our church hath retained ſome, which ſéeme not repugnant to the Scriptures, and others ſhe hath refuſed. The fathers ſurely in their daies through their ouermuch deuotion and zeale in religion, conſidered not that Antichriſts kingdome ſhould be a myſterie, 1. Theſ. 2.7. Reu. 17.5. Mark. 15.38.and that Chriſt now ſuffering, the vaile of the Temple did rent aſunder; to teach vsus, that the true Sonne being now comed into the world, all ſhadowes ſhould vaniſh awaie; but they began againe, euen then to load the church with outward ceremonies, and obſeruations; in ſo much that Auſten complained in his daies,Ep. 119. ad Ia. that the church and the religion, which Gods merciemercy would hauehave free, with the ceremonies and myſteries in her ſeruices of God, and as plaine and as fewe, as might be; ſome did now oppreſſe againe with ſlauiſh burdens; in ſo much that the Iewes were in better caſe then we. Auſten then perceiued, whither this immoderate deuotion would grow vntounto: hee vrgeth that libertie, whereinto we are brought by the mercies of Chriſt, and in the which Saint Paul wils vsus to ſtand,Gal. 5.1. and to maintaine.
But although S. Baſill doe vrge the obſeruation of theſe outward things, beſides the expreſſe commandement and warrant of the ſcriptures: yet concerning doctrine, about the which, betwéene the Papiſtes and vsus is the greateſt controuerſie, hee writes plainly, that he would hauehave that tried by the ſcriptures.
For ſpeaking of Heretikes, he ſaith:Ep. 80. That they might blame vsus thus: they ſaie that it is againſt their cuſtome, and that the Scripture doth not agree thereunto. But what doe we anſwere to this? We thinke it not meete, that that manner of ſpeech which hath obtained the name of a cuſtome among them, ſhould be accounted for a rule and canon of true doctrine: Let vsus both ſtand to the iudgement of the holy ſcriptures, inſpired by God; and amongſt whome are found opinions agreeing to the diuine Oracles, let the ſentence of truth bee pronounced on their ſide. What can be plainer then this? Cuſtome muſt not be the canon and rule of truth in doctrine, but Gods worde; and they which hauehave that on their ſide, let them hauehave the victorie. The like offer now we make to the Pa…ts.
But that booke of S. Baſill is of Eraſmus ſuſpected to be forged, and that not without iuſt cauſe: as the moſt Reuerend Father in God, the L. Byſhop of Wincheſter, in his booke called, The difference betweene Chriſtian ſubiection and vnchriſtian rebellion, hath verie learnedly prooued.
Of Chriſtes doctrine, Ferus writes thus;Fer. de paſſ, part. 2. and he quite ouerthrowes the verie ground of Traditions: Chriſt proueth (ſaieth he) the truth of his doctrine by two arguments: Firſt that he neuer taught ſecretly, but openly: For he that doth euill hateth the light: but he that doth the truth, comes to the light. Secondly, he giues his hearers leaue to iudge, I (ſaith he) ſpake openly in the world in ſecret I ſpake nothing, that I would hauehave kept ſecret, or not come to light: yea, he plainly cōmanded his Apoſtles; That which I tell you in darknes, preach you in the light: He told his Diſciples many things alone, but for no other cauſe, then that others were not able to comprehende them. For whatſoeuer Chriſt hath taught, he will hauehave it publiſhed, and made knowne to all, leaſt any ſhould excuſe himſelfe. And hereof Saint Paul ſaith: If our Gospell be hidde, it is hidde in thoſe that periſh. For in truth Chriſt ſpeakes openly in the world, euen now wiſedome cries in the ſtreets. Therefore no man can iuſtly excuſe himſelfe of ignorance.
And this alſo is moſt true, that he taught in the Synagogues and Temple of the Iewes, where all were wont to aſſemble themſelues; yea & not onelyonly in the Temple and in their Synagogues, but in ſhips and hilles, Luke. 6.and plaine fields: That is, publikely, where men moſt commonly mette together: therfore they can hauehave no excuſe. Therefore at another time he ſaid vntounto them; If I had not comed and ſpoken vntounto them, they had had no ſinne, &c. This quite ouerthrowes the Popes Religion: Chriſt will hauehave his doctrine knowne to all; and the refore he frequented common places. They goe about to kéepe it in ſecret, and thinke it not conuenient that all ſhoulde know it. Againe he deliuered all things openly, and nothing by tradition ſecretly.
Lib. 5. Eccleſ. Hiſt. ca. 2.4.Euſebius alſo of Traditions writes thus: Not onelyonly (ſaith hee) of the day of Eaſter is the controuerſie, but alſo of the manner of faſting: for ſome thinke that the faſt ought to be kept but one day; ſome other but two daies; other moe daies; ſome fortie daies: ſo that counting the howres of the day and night together, they make a day; which varietie of obſeruations began not in our times but long before vsus, of them (as I ſuppoſe) who holding not ſurely that which was by tradition deliuered in the beginning, hauehave eyther by their negligence, or vnskilfulneſſe afterward falne into another cuſtome. Héere we may learne, that traditions are no ſafe and ſure kéepers of trueth, as the papiſts would make vsus beleeue. How ſoone had they loſt the true tradition of faſting which the Apoſtles practiſed, euen in Euſebius daies: And ſhall wee nowe in the ende of the worlde, grounde our faithes vponupon traditions?
Ier. de ord. Eccle. part. 3. c. 9.Saint Ierome alſo concerning the authoritie of Biſhoppes, and Elders in the Church, writes thus: If any of vsus could know the cuſtome of the time paſt, I would proue that which I ſay, to hauehave beene obſerued euer, and to hauehave beene obſerued when as the Apoſtles preached in the Church. And after: by the ſpite of certaine, ſome things were corrupted, and ſome things were preſumed. Héere Ierome affirmes, that what was done in the Apoſtles times, he could not then certainly learne, much leſſe we nowe. Such an vncertaine rule in matters of faith tradition is.
And Auſten alſo of Antichriſt writes thus. But what is the cauſe of the delaie that he may be reuealed in his time, you do know: De ciu. del lib. 20. ca. 19.that which he ſaid that they knew, he would not vtter. And therefore we which know not, which they knew, deſire to come to the knowledge of that which the Apoſtle ment, with great labour; neither can we attaine vntounto it: becauſe that thoſe things which he added hauehave made the ſenſe alſo more obſcure: for what meanes this; nowe the myſterie of iniquitie worketh; let him onelyonly that now holdeth, holde till he be taken out of the waie, and then that wicked one ſhall be reuealed: I plainely heere confeſſe my ſelfe to be ignorant what he hath ſaid, yet I will not keepe cloſe the ſuſpitions and ſurmiſes of men which I hauehave read or heard concerning this matter.
In Auſtens daies, that tradition which was deliuered by ſaint Paul to the Theſſalonians concerning Antichriſt, a moſt great and weightie matter, was forgotten: and doe we thinke that till our daies the Church hath kept traditions of lighter matters inuiolably?
Irenaeus to Florinus an heretike writes thus: I ſaw thee, Euſeb lib. 5. Eccle. hi. ca. 19.when as yet being but a childe, I was with Policarpe in Aſia, who then didſt verie well, whileſt as yet thou remainedſt within the Emperours palace, and didſt ſtudie to pleaſe Policarpe. For I remember farre better the things which were done then, then they which are done now, becauſe thoſe things we learne whē we are children, grow vp in vsus with our minde, and doe cleaue faſt vntounto it. Wherefore alſo I can tell thee, the place wherein Policarpe did ſit, when as he did diſpute; and alſo his manner of going, his countenance, the maner of all his life, and alſo his apparell; and alſo his ſermons and diſcourſes he made to the people; and alſo howe he liued with Iohn; and how he was wont alſo to tell of others which had ſeen the Lord; and alſo how he remembred all the words which the Lord ſpake, which he had heard of them; and of his miracles and doctrine: and yet notwithſtanding, he reported all theſe, agreeing to the ſcriptures: the which things I then of the merciemercy of God, which he vouchſafed to beſtow vponupon me, hearing attentiuely and diligently, did write not in papers, but in my heart, and which thinges (by the grace of God) I yet keepe faithfully, and doe as it were chew them ouer againe with my ſelfe, without ceaſing. I take God to witneſſe, and in his ſight I affirme vntounto thee, that if that bleſſed & Apoſtolical man Policarpe had heard any ſuch matter, as thou nowe teacheſt, he would by and by hauehave cried out, and would hauehave ſtopped his eares: and as his manner was, he would hauehave ſaid: O good God, into what times haſt thou reſerued me, that I ſhould heare theſe things? Would not he alſo, by and by hauehave fled from the place, where ſitting or ſtanding he ſhould hauehave heard ſuch words? Héere we may plainly ſee what maner of traditions they were, which the fathers kept, and in the commendations wherof, they wrote: that is, ſuch traditions as were agréeable to the ſcriptures, and no other. And this one place of Euſebius, may be a rule to ſquare all other places of fathers whoſoeuer, when they highly commend traditions. To teach all Chriſtians that they meane no other traditions then Policarpe and Irenaeus, that is, ſuch as are agréeing to the ſcriptures.
Among the Iewes, that olde and ſubtile ſerpent Sathan, had ſowen tares amongſt the Lordes wheat: Munſter. in annot. in cap. 1. Gen.as appeareth by the manifolde dreames and ſtrange opinions of the Rabbins, beſides the ſcriptures. As that before the world, God had created ſeuen things, that is to ſay, paradiſe, the law, the iuſt men, the throne of maieſtie, Ieruſalem, and Meſſias. Againe, they ſay that the moone was in the beginning created equall in light with the ſunne: but that this her light was diminiſhed, In annot. in 7. cap. Gen.for her pride. Againe, All the Rabbines of the Hebrewes thinke generally, that the waters which increaſed in the floud, were hotte, and that ſo the fiſhes alſo periſhed. What are all theſe; but ſathans plantes? ſo ouerſhadow the Lords trueth. So likewiſe amongſt vsus Chriſtians in the time of the Goſpell, hee hath not beene idle: He hath mixed his droſſe amongſt the Lords gold: as appeares in the Popes Legend and other Hiſtories. Longinus was a certaine Centurion, who ſtanding with other ſoldiers (ſaith their Legend) by the commaundement of Pilate, Legend. aurea de ſancto Long.thruſt the Lords ſide thorow with his ſpeare. And after: ſeeing the ſignes which then happened, that is, the ſunne to be darkened, and the earthquake, he beleeued, but eſpecially for this cauſe (as ſome ſay) that when as his eies were dimmed, either by ſome infirmity, or by age, by chance ſome of the blood, which ranne out of Chriſts ſide, running downe his ſpeare, touched his eies, and preſently he ſaw moſt cleerely. This is one of their traditions. But Granatenſis as ſhould ſéeme not liking this fable, in his meditations of Chriſtes paſſion: I thanke thee (ſaith hee) O Lord Ieſu, Orat. 6. parad. prec.that thou wouldeſt ſuffer thy ſide to be pierced of a certaine ſoldier: He names not Longinus, but agreeth with the ſcripture, and goes no further, that a certaine ſoldier pierced him to the heart with his ſpeare.
So likewiſe they hauehave added manie things to the other ſcriptures of God: as in an olde printed booke in verſe, made in thoſe daies, I read thus of Putifats wife and Ioſeph.
He ſaid (Madam) I will be true to my Lord; Traitor will I neuer be to my Soueraigne: Therefore beleeue me at a word, Rather then do ſo, I had rather be ſlaine. With that loude did ſhe crie and brake her lace in twaine, And ſmote her noſe that it guſht out all on bloud: And rent down her ſerket that was of ſilk ful good: She told the Knights that Ioſeph would by her laine, And that he tare her robes all aſunder. And helpe had not come the thiefe had me ſlaine.
Heere is no mention made howe ſhe kept his garment, when he fled away from her, whereof the ſcripture makes mention: but of daſhing her ſelfe on the noſe, and rending her robe, whereof in ſcripture there is no mention.
Of the firſt originall of bonefires in their Legend,Leg. aur. in Nat. Ioh. bap. thus wee may read: The bones of dead beaſtes being out of all places gathered together, are burnt of ſome vponupon this daie, whereof there is two cauſes, as Iohn Beleth ſaith: one an obſeruation of an auncient cuſtome: for there are certaine beaſts called Dragons, which doe flye in the ayre, and ſwimme in the water, and goe on the earth: and ſometime when as they goe on earth, they are inflamed with luſt, and doe throw their ſeede into ſprings and flouds, whereof followed a plaguie and vnholſome yeare. Againſt this, this remedie was founde out, that a fire ſhould be made of the bones of beaſts; and this fire would driue them away: and becauſe this chanced about this time; therefore yet this of ſome is obſerued. Another cauſe is, to ſignifie vntounto vsus that the bones of Saint Iohn Baptiſt were burnt, in the Citie called Sebaſta of the infidels. Alſo then they carie in their hands burning firebrands, becauſe Iohn was a light ſhining & burning. And they turne about a wheele, becauſe then the ſunne declines in his circle, to ſignifie that the fame of Iohn, who was ſuppoſed to be Chriſt, did deſcende and diminiſh. What preſeruatiues againſt Dragons; what doctrines for their ſoules, were theſe?Io. 5 35. Eſpecially when as they neuer then heard in the ſcriptures read, that Iohn was a burning light.
But that fable of Formoſus is notable,Faſc. Tem. 6 aetate. Chriſti. an▪ Dom. 9 14. which Faſciculus Temporum makes mention of. This Sergius (ſaith that booke) when as he came to Rome by the ayde of the French men, tooke Christopher the Antipope, and ſate in his ſteed. And to reuenge his repulſe, he drew the body of Formoſus out of his graue, and being clothed like the Pope, he commanded his head to be chopt off in his pontificall chaire, and to be throwne into Tiber. But the fiſhers brought him into the Church, the Images bowing themſelues vntounto him, and ſaluting him reuerently, as all they did ſee which were preſent. This is reported in that hiſtorie. And after, Fulbertus Byſhop of Carnotenſis, in his ſickneſſe was viſited of the bleſſed Virgin Marie, and reſtored againe with her moſt bleſſed milke. Alſo of the viſitation of Elizabeth, they ſaie in their Legend, that the bleſſed Virgin carried with her Couſin three moneths, waiting vponupon her, and that ſhe tooke the childe being borne in her holy armes from the ground; as it is written in the Scholaſticall hiſtorie; and did moſt diligently the dutie of a nurſe carrying him about. This teacheth their Legend. Whereas the Goſpel ſaith, that ſhe abode with her thrée moneths, and after returned to her owne houſe:Luc. 1.56. and that when Elizabeths time was comed, that ſhe ſhould be deliuered, ſhe brought forth a forme; and her neighbours and Couſins reioiced with her. But this as ſhould ſéeme, was after Maries departure. And this Stella affirmes alſo in 2. cap. Luc. Thus they erre not knowing the Scriptures.
That miracle is ſtrange of Germanus the Byſhop of Antiſiodore,Faſc. temp. Fol. 50. which is written of him, that he reſtored three dead men to life againe; and alſo his Aſſe. That he would ſhew a miracle vponupon his aſſe, ſéemes verie ſtrange. But to conclude this matter (for of miracles I ſhall hauehave an occaſion to ſpeake hereafter) Ludouicus Viues a Papiſt writes thus of Legenda aurea. Lud. Viu. de cauſ. corr. art. lib. 2.The French men (ſaith he) write of the French, and the Italians of the Italique, and the Spaniards of the Spaniſh, and the Germans of the German, and the Engliſh men of Engliſh affaires; and ſome others, to pleaſe ſome other countrey. And the Author thinkes, that he hath ſufficiently plaied his part, if he hauehave commended as much as he can that nation: he reſpects not the truth of the matter, but the glorie of the countrey. Neither in the writings of the acts of the Saints is there any greater regard of truth, in which all things ought to be exact and abſolute. Euerie one wrote their actes, as he was affected towards them: ſo that the Authors affection indited the hiſtorie, and not the truth. How vnworthy of the Saints and chriſtian men is that hiſtorie of the Saints, which is called the Golden-Legend, which I cannot tell why they call it golden, when as it was written of a man hauing an yron mouth and a leaden heart: what thing can be named more diſhonourable then that booke? Oh what a great ſhame is it to vsus chriſtians! that the moſt famous actes of our Saints are not more truely and ſincerely committed to memorie, either for the knowledge or imitation of ſo excellent vertues, as were in them? when as the Greeke and Roman writers hauehave written ſo diligently of their captaines, Philoſophers and wiſe men. Thus much Ludouicus Viues affirms. He ſmelled Satans ſleights in theſe matters. He was not aſhamed to confeſſe his blackneſſe: and that euen the moſt part of their Legends are lies. I could wiſh that all true Catholiques would doe the like, and marke well what S. Paul teacheth, that Antichriſt ſhall come by the working of Sathan, 2. Theſſ 2.9.with all power and ſignes and lying wonders, in all deceiueableneſſe of vnrighteouſnes among them that periſh, becauſe they receiued not the louelove of the truth, that they might be ſaued. Let all true Catholiques hate all lies whatſoeuer, though they be in their Legend; and louelove Gods word, which is truth it ſelfe.Pſal. 119.142.
Oſorius of the Iewes writes thus:De Sap. …. lib. We hauehave not as yet touched the greateſt euill, wherewith they are afflicted: and what (I pray you) is that, you will ſaie vntounto me? their raging madneſſe, by which they hauing forſaken the ſtudie of the law and the Prophets, they hauehave gotten vntounto themſelues other learned helpes. Search the Scriptures (ſaith the Lord himſelfe) for they beare witneſſe of me. That this thing, which Chriſt commands, the Iewes might not eaſily doe; Sathan by his ſleight and ſubtiltie deuiſed, that they deſpiſing the ſtudy of the holy Scriptures, might ſpend all their life in ſtudying of poyſoned and hurtfull doctrines. The Greeke and Latine Poets faine many things, but yet wittily and finely, not to deceiue any but to delight; from whoſe fables many things may be verie fitly applyed to our maners and to our life: but the Iewes inuent and coine ſuch things which hauehave no delight in them at all. For they are verie abſurd and fooliſh, not beautified with any eloquence of wordes or of ſpeech, which they hauehave committed to writing; not that they might delight the mindes, but that they might intangle them with errors. For they ſay that God did not make perfect the heauens, and that the light of the Moone was diminiſhed for her pride & enuie. And that our firſt father Adam before Eue was created, had copulation inceſtuouſly with all other beaſts: and that all other trees, when as he had tranſgreſſed the Law of God, did lift vp aloft from him both their leaues and fruits, leaſt he ſhould take any commoditie by them; and that only the figge tree, becauſe ſhe was guiltie of his offence (for it was the fruit thereof (they ſay) which our firſt parents did taſte againſt Gods commandement) did yeeld to them her leaues, wherewith they might couer their priuie parts, &c. Such vanities Sathan deuiſed for the Iewes, to kéepe them occupied withall, when as they forſooke the ſtudie of the Scriptures. And hath he not done the like in the Popes kingdome? When the ſtudie of the ſcriptures was neglected, as before hath béen ſhewed. This Oſorius confeſſeth, and wee hauehave by experience prooued true.
And after he writes thus: Thus much onelyonly I will ſay; when as Mahomet in his Alchoran hath fained many things not onelyonly impudently and wickedly; but alſo fooliſhly and blockiſhly: yet in many places the Iewes in the monſtrouſnes and impudencie of their fables, hauehave gone beyond Mahomet. So that Mahomet being compared to them, may ſeeme to bee ſome bodie: And yet theſe Maiſters of the Rabbines are read and learned, and with theſe wicked diſciplines (as Eſay propheſied) their youthes are intangled, and theſe are imprinted into them in their tender yeeres, as Gods teſtimonies. Surely the like maie wee ſaie of the monſtrous lies and fables which Sathan deuiſed in time of Popery, and were giuen to be taught children in ſteed of Gods worde: as were the fables of Beuis of Hampton, Valentine and Vrſon, Houleglas, Clyme of the Clough, and ſuch like. Surely all theſe like apples grew of the ſame trée, came no doubt from that father of lies, and from that prince of darkeneſſe Sathan.
And being (ſaith he) delighted with theſe ſtudies, they deſpiſe the ſtudie of the law of God, and they verie ſeldome take the Prophets into their hands, and they place the chiefe wiſedome nowe in this ſhoppe of madnes, raſhnes, and wickednes. And doe not manie euen ſo amongſt vsus, who will ſeeme religious? They will delight to heare a plaie, or to reade ſome vaine hiſtorie: but the Lawe of God they will not take in their hands.
But (ſaith Oſorius) as concerning the maners and dealings of their liues, with what errors and wickednes doe they pollute the puritie of the lawe? For that they expound the law, that it is neceſſarie, that he which is condemned of the greater part of the iudges, ſhall ſuffer puniſhment: But he that is condemned by the ſentences of all the iudges, ſhall be acquited. And he that ſhall go about to kill a Citizen, by falſe witneſſe, ſhall die; but he that ſhall kill one ſhall be abſolued. As though the purpoſe of hurting, without taking effect, were worthy of puniſhment; but hauing obtained his purpoſe, were worthy of praiſe. It is alſo lawfull for them by the decrees of their Rabbines to defraude Chriſtians of their money; to take their liues from them; to beguile any nation; to inuent crafts and deceits; & to wiſh a plague day & night to the innocent, &c. With ſuch corruptions and falſe expoſitions of the law is that doctrine ſtuffed, which they call Talmud; which profeſſeth that it obſerueth the letter of the law verie diligently.
And doth not the Pope ſo expound Gods law, that yet if anie man kill another, he maie diſpenſe with him: Nay that it may be lawfull for the ſubiect to rebell; nay to kill the Prince: what is this but in expounding the law of God to imitate the Iewiſh Talmud?
But what ſhal I ſpeake of the other part of their law, which they cal Cabala? what great matters doth it take vpō it? & about what trifles is it occupied? what great promiſes doth it make? And how euil doth it perform them? It promiſeth men heauenly things, and it leaues not miſerable wretches ſcant thoſe things which concerne man. For this it vndertakes, that it will expound the inward meaning of the law, & that it will ſearch out, not the outward letter, but the inward hidden myſterie: And it iudgeth that we muſt lead our liues according to the meaning and not according to the letter of the law, &c. What can be greater, what more ſtatelie then this promiſe? But in the end what more vaine or friuolous? They ſpend their whole life in expounding the name of God, which they cannot attaine vntounto, &c.
With one of theſe two knowledges, the Iewes which are deſirous of learning, being greatly delighted; read the ſcriptures careleſly, and they thinke that they are not to be expounded: but by the iudgement either of the Talmudiſts or Cabaliſts: And do not the Papiſts follow their ſteps? They hauehave bin altogither occupied in reading & ſtudying the Maiſter of the Sentences & the Schoolemen: they hauehave read the ſcriptures careleſly or not at all; and they hauehave thought that they were to be expounded according to their iudgements. And whereas (ſaith Oſorius) that it was eſtabliſhed by Gods law, that ſoothſayers, which whiſper in their inchātments, ſhould not be ſought vntounto; but that all the dealings of our life ſhould be referred to the ſquare of the law of God, and to the teſtimonie: the Iewes in ſteed of the holineſſe of the law of God, ſeeke to the dregs and corruption of the law, & place the art of magicke which they call Cabala, in Gods place. What can be ſaid or imagined more haynous then this? And hauehave not the Papiſts likewiſe done ſo, for all things almoſt? For their diſeaſes, for their things ſtolne or loſt, for the miſchances of their cattell in ſéeking to witches and coniurers? This is too manifeſt.
But to concide; as Oſorius writes to the Iewes; the ſame petition I would make to all true Catholikes. I requeſt (ſaith hee) but two things at your hands; the one is, that you would deteſt that poyſoned learning, which came nowe from no place elſe but euen from the bottomleſſe pit of hell to the plague of mankinde, and that you would onelyonly aske counſell of the law of God, and of the teſtimonies of the Prophets. The other thing is, that you woulde not come in your praiers and requeſtes to God, bringing any thing with preiudicate mindes from your forefathers, but with a ſimple heart you would earneſtly deſire of that moſt high fountain of louelove & mercy, that he would vouchſafe to open to you mercifully, that which is neceſſarie for your ſaluation. The which if you ſhall do, I doe not doubt but that he will lighten your mindes, with the brightneſſe of his holy ſpirit, that then at length you may ſee, what Godhead and power lies hid in Chriſt, nailed vponupon the croſſe. Theſe two requeſts I would alſo make to all Catholikes, that they would now loath the intricate doctrines of the ſchoolemen,2. Cor. 11.3. Reue. 9.2. Pſal. 19.3. and louelove the ſimplicitie of the Goſpel of Ieſus Chriſt? Surely, this is that ſmoke that came out of the bottomleſſe pit, which darkened both the ſunne and the ayre, that is, Ieſus Chriſt, who is the true ſunne of righteouſnes; and the aire, that is, the word of God, which is the aire and life of our ſoules. And of this ayre Dauid ſaith: I opened my mouth and drew in my breath, Pſal. 119.131.for I loued thy commaundementes: And that theſe would onelyonly in matters of ſaith and religion nowe aſke counſell of the law and worde of God: and that they would lay aſide that preiudicate opinion of their fathers; that becauſe their fathers beléeued ſo; that therefore they alſo will beléeue ſo. Oſorius telles the Iewes this is no ſure argument, and ſo moſt I tell them: and that they would pray vntounto God with a ſingle heart, to ſhew them which is the right way: and then they ſhould ſée what power remaines in Ieſus Chriſt? ſo that they néede not the merits of any ſaints, but his alone; nor the mediation of any Angels, but his onelyonly to their ſaluation.